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fo  f  0e  feifimrt?  of 

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* 


I    N    Q,  U    I 


C    O    N    C    E    R    I 


MAfcll 


"he  future  State  of  thole  wlxo   die   itx 


he  Dictate!  of  SCRIPT 
!i  S  O  N,  "•on  tnis  import 


Wherein  the 

Ar&REAS  ,  s  important  SUBJECT, 

^  confidered ; 
And  whether  Endless  Punishment,  bo 
CONSISTENT 
With  Divine  Justice*  Wisdom  and  Goqdns  ss3 

In  which  alfo  Objections  are  dated  andanfwered; 


By  SAMTJ  EL 7  HOT  KINS,   A.  M. 

Paftor  of  the  firft  Congregational  Church  in  Newport* 


O,  that  they  were  wife,  that  they  under flood  this; 
1  hat  they  would  consider  their  latter  end  ! 

JEHOVAH. 


NEWPORT,   Rhode- Iflatid: 
Printed  by  SOLOMON  SQUTHfTlCK*  ij?& 


ADVERTIS  EMENT. 

CJ^H  E  Subfiance  of  the  following    Inquiry   was 

-*■      written  /erne  Years  ago,  fotn  ajter  the  Dcthine 

of endle/s  *Pun  foment  began  to  be  public /v  denied  bj 
Jome  anmg  us.  Lafl  (/inter  it  was  revijed ;  ar.a 
fame   Jidtiiticns    and  yf iterations   litre    viaoe ;    by 

which  it  has  been  cajl  into  the  Form  in  which  it 

n$w  appears. 

Since  it  was  ftnifhed,  the  yfuthor  fas  flcn  Jeter ul 
late  Publications  on  the  fame  Subject ;  in  which 
art  found  fGtne  of  the  jame  Sentiments  r.nd  jirgu- 
wents,  which  are  introduced  by  bim.%  But,  as 
they  were  not  taken  from  them9  end  arY  not  expref- 
fed  in  the  fame  Manner,  or  introduced  in  the  fame 
Connexion  I  ere  ;  and  as  this  jit  ten  ft  is  difigbed  to 
he  a  more  particular  and  full  l^ijtujftcn  *f  the 
Subject  ;  and  may  fall  into  the  tiancs  of  Jme,  who 
will  net  jce  thofe  mentioned ;  it  is  biped  this  Pub- 
lication, after  them,  will  not  be  th$u^bt  afjuming 
or  needlefs. 

*  Tie  Lcfirine  of  finaf,  Unherfal  Satiation  examines 
Mndfheun  to  be  unjertpmral.  By  Dr.  Cordon,  af  Kcxtu- 
ty. — A  Lifccurfe  concerning  the  Prcctjs  #/  the  Central 
Judgmeit.  By  Mr.  tnnoni,  of  Fraiklth.—Vkot  oit  Ann 
fkall  net  be  jaied,  at  tempted  to  be  proved  and  ilhflrated, 
in  three  Sermons.     By  Mr,  2  batter,    *J  Maiden, 

Newport,  l/lqy  6>     17 S3. 


CONTENTS. 

Introduction.  Page  i«~ — vl 

SECTION  I.  In  which  it  is  inquired,  whe- 
ther the  Wicked  will  be  punifhed  in  the  future 
Scare  ;  and  what  the  Holy  Scriptures  teach  con- 
ing this.  Page   i — —5%. 

SECTION  Ii;  Wherein  it  is  particularly 
confidered,  whether  it  is  revealed  in  the  Holy 
Scriptures,  that  the  Punifhment  of  the  Wicked 
Will  be  endlefs.  Page  54—85. 

SECTION  III.  Containing  an  Examina- 
tion o(  thofe  Pad-ages  of  Scripture,  which  the 
Oppofers  of  the  Doctrine  of  endlefs  Punifhment, 
add  Advocates  ior  the  Salvation  of  all  Men, 
have  thought  to  be  favorable  to  their- Caufe. 

Page  85—112. 

SECTION  IV.  Wherein  it  is  confidered, 
what  Renfon  may  be  given  for  the  Do&rinc  of 
(fetveitefs  Punishment,  which  is  revealed  in  the 
Scriptures ;  or  why  God  will  punifli  impenitent 
Sinners  forever  :  And  whether  there  be  any 
reakmabie  Objections  againft  this. 

Page   119  —  155, 

SECTION  V.  Containing  a  Number  of 
QuetHons  and  Aid  wers,  relating  to  the  Dodrine 
ot  endlefs  Punifhment.  Page    (56 175. 

S  KCT  i  O  N  VI.  Containing  Inferences  from 
the  Doftrine  of  endlete  Punifhment  ;  and  a 
particular  Improvement  of  it.  Page  176—19^* 


THE 
I  NT  RODUCTIOM. 

TV/T  A  N  is  not  only  made  capable  of  looking 
-»•**-  forward,  but  is  ftrongly  inclined  to  do  it, 
and  cannot  avoid  a  greater  or  lels  degree  of 
thought  and  concern  about  futurity,  and  the 
good  or  evil  which  he  (hall  be  the  fubject  of 
hereafter.  Thefe  are  the  objects  of  all  his  hopes 
ind  fears,  and  afford  great  fcope  for  the  con- 
tinual exercife  of  them,  and  rhofc  affections 
which  attend  them  ;  by  which  he  is  influenced, 
more  or  Ids,  in  all  his  conduct.  And  though 
mod  of  mankind  appear  to  confine  their  prof^- 
peels  chiefly  or  altogether  within  the  narrow 
limits  of  this  life,  and  feel  little  concerned  about 
that  which  may  take  place  after  they  leave  this 
world  ;  yet  who  is  there  that  will  not  pro- 
nounce this  very  unreafonable,  on  the  lead 
ferious  reflection,  andconfider  it  as  an  evidence, 
among  a  thoufand  others,  of  human  depravity  ? 
We  are  certainly  capable  of  exiftence  in  a 
future  ftate  ;  yea,  of  continuing  to  exift  with- 
out end  ;  and  there  is  nothing  in  reafon  or  ex- 
perience to  render  this  improbable  ;  but  much 
to  induce  us  to  believe,  that  this  prefent  life  is 
only  preparatory  to  our  cxifling  in  an  endlcfs 
ftate  hereafter ;  and  that  we  fhall  be  happy  or 
miferable  there,  according  as  we  are  the  objects 

B  of 


ii  INTRODUCTION. 

o(  the  favor  of  our  Maker,  or  not.  Therefore,  this 
our  future  exigence  is  the  moll  interefting  and 
important  to  us,  and  demands  our  greatdl  and 
molt  ferious  attention,  and  concern,  and  the 
highefl:  exercife   of  our  hopes  and  fears. 

It  is  true,   indeed,    that    when    we  turn  our 
thoughts  to  this  fubjecl,   we   at   once   feel  that 
reafon  alone  will  never  enable  us  to  determine, 
without    hefitarion,    many  important    inquiries 
about  a  future  (late  ;  and   that  mankind    would 
be  left  in  great  and  molt  undefnable  uncertainty 
and  darknefs,  refpecling  all   things  that  relate  to 
the  invisible  world,    without   fome  other  affifl- 
ance  ;  and  that  it  is  therefore  greatly  defirable, 
and  ot    infinite  importance,    that  God,    who  is 
able,  fhould  affiftman,  by  a  particular  revelation 
ot  his  will  and  defign,  with  regard    to  a    future 
ftate.     And  this  might  not  only  be  a  ground  of 
hope  that  God  may  thus  favor  his  creature  man, 
to  whom  he   grants  fo  many  favors  in  his  pro- 
vidence, and  {hows  himfelf  propitious ;  but  af- 
fords good    reafon    to   conclude  he  has  actually 
given  fuch  a  revelation:  And  may  ferve  to  excite 
our   gratitude    to    God,   who   find    ourielves  in 
actual    poffeffion    of  a    revelation    which    bears" 
every  mark,  and  is  attended  with  all  the  evidence 
of  its  divine  original,  that  can  be  defired,or  even 
conceived  ;    and   ought   to   lead  us    to  feel  the 
great  obligations  we    are  under  to   attend  to  it, 
with  a  ferious  and  honeit  mind,  ready  to  receive 
the  dictates  of  heaven  on  this  important  point, 
i&hacever  we  may  find  to  be  revealed.        All 


INTRODUCTION.  iii 

All  who  admit  the  TcriptureS;  of  the  old  and 
new-tettaments  to  be  from  God,   agree  that    it 
is  there  revealed,  that  they  who  (hall  be  redeemed 
from  fin,  and  made  happy  by  Chi  id  the  Saviour, 
fli ;i  1 1    have    an    unccafing    exiflence    in    perfect 
happinefs  in  his  cverlafting  kingdom.     But  they 
have  differed  much  about    the  future   exigence 
and  punifhment  of  thole    who  do  not   embrace 
the  gofpel  in  this  life;   but  live  and  die  in  their 
fins.     Mod:    who   have    lived    in    the   chrifl inn 
World  have  profefled  to  believe,  that  it  is  as  clearly 
revealed    that   the   latter    (hall    cxift  forever  in 
endlefs  punifhment,  as  that  the  former  (hail  be 
happy    without    end.     But  a  number  have   de- 
nied this.     Some   have   expi-eiled  a    confidence 
that  all  the  wicked  (hall  ceafe  to  exiil,  and  be 
annihilated,  either  immediately  upon  the  death 
of  the  body,    or  after   they   have  continued    in 
mifery,    and    been    punifhed    dining*  a    proper 
length  of  time.      Others  are  confident,  it  can  be 
proved  from  fcripture,  that  all  the    human  race 
will  be  finally  and    eternally  happy.     Some   of 
thefe  allow,  that  they  who  die  in  their  fins  will 
be  punifhed  for  a    feafon,  even  after  the    day  of 
judgment,   as    an    cfflcTual    difciphi.e    ro  1  ring 
tbe*m    to    repentance.      But    others    confidently 
aflerc  that  all  will  be  happy  at  iht  day  oi  jo 
nient.     And  fome  of  theft?  hold  that  all  do  enter 
into   perfeel  blcfTednefs,  when    they    leave  this 
.World. 

The  de/ign  of  the  following  inquiry  is  to  af- 


W  INTRODUCTION. 

ilfr.  all  who  are  dcfirous  to  know  the  truth,  in 
examining  this  point  in  the  light  of  the  iacred 
oracles;  and  to  help  them  to  fee  the  reafonable* 
nefs  of  what  is  there  revealed  concerning  it, 
and  to  anlwer  the  mod  material  objections  rhat 
have  been  made  againft  it.  There  leems  to  be  a 
fpecial  call  for  this  nov)y  as  the  denial  of  endlefs 
punilhmcnt  has  been  more  open  and  common 
of  late,  and  the  doctrine  of  univerfal  falvarion, 
though  in  different  forms,  is  zealoufiy  efpoufed 
by  many. 

We  have  no  reafon  to  think  the  difference  of 
fentiment  on  16  important  and  intereftinga  point, 
among  thofe  who  profefs  to  form  their  different 
opinions  irom  divine  revelation,  is  owing  to 
any  defect  in  the  bible,  or  becaufe  the  truth 
reflecting  it  is  not  revealed  with  fufficient  plain- 
nefs.  This  div'erfiry  and  oppofuion  of  (emi- 
incnt,  thmfore,  mud  be  wholly  owing  to  the 
faulty  prejudices,  and  evil  biafes  in  the  minds 
of  men,  which  indifpofc  them  to  believe  the 
truth,  ami  lead  them  to  mifunderftand  and  per- 
vert the  holy  fcriprures  ;  even  where  that  which 
is  revealed  is  very   plain  and  decifive. 

Whoever  attends  to  the  different  and  oppofitc 
fentiments  on  almoft  every  point  in  religion, 
Vvhich  have  been  and  are  embraced,  even  by 
thofe  who  have  the  bible  in  their  hands,  and 
appeal  to  that  for  the  fupport  of  what  they  be- 
lieve, will  have  fnflicient  reafon  to  determine, 
th?t  no  (landing  revelation  can  be  given   from 

heaven 


INTRODUCTION;  V 

heaven,  however  perfect,  plain  and  decifive, 
that  cannot  be  mifunderftood  and  perverted,  by 
men  of  corrupt  and  perverfe  minds.  If  divine 
revelation  be  fo  formed,  that  they  cannot  fail  of 
feeing  every  important  tnrh  contained  in  it, 
who  give  fuitable  attention  to  it,  and  have  a 
meek,  humble,  honed  mjnd  ;  it  is  fuited  to  an- 
fwer  all  the  defirable  ends  of  a  revelation,  how- 
ever it  may  be  abufed  and  perverted,  by  thofe 
who  do  not  love  the  truth,  in  fupport  of  the 
naoft  grofs  and  hurtful  errors. 

We  therefore  have  all  defirable  encourage- 
ment to  fearch  the  fcriptures,  that  we  may  learn 
what  will  he  the  certain  confeqnence  of  living 
and  dying  in  fin  ;  what  will  be  the  punilhment 
of  the  wicked  in  the  future  (late  ;  as'it  is  cer- 
tainly there  plainly  revealed  ;  and  however 
men  have  differed,  and  many  have  run  into 
great  and  dangerous  errors  on  this  point,  we 
may  have  the  comfortable  aflurance,  that  we 
fhall  know  what  is  the  truth  rejecting  this  im- 
portant article,  if  with  meeknefs  and  impartia- 
lity we  be  ready  to  receive  and  love  what  God 
has  revealed.  But  as  many  have  failed  of  this, 
and  have  come  to  the  bible  full  of  prcju  iiecs 
againft  the  truth  there  revealed,  and  difpofed  to 
believe  nothing  contained  in  divine  revelation, 
which  is  not  agreeable  to  their  corrupted  minds  ; 
and  fo  have  not  believed  the  trurh,  and  have 
been  juftly  given  up  to  ftrong  delufion,  to  be- 
lieve a  lie  ;  and  we  are   liable  to   the  fame  fm, 

and 


vi         INTRODUCTION. 

and  dreadful  confcquence  \  let  us  therefore  take 
heed  to  ourfelves,  and  humbly,  withearneftn-efs 
and  conftancy,  look  to  the  Father  of  lights,  that 
he  may  give  us  an  honeft  heart,  and  fo  open  our 
minds  to  understand  the  feriptures,  that  we  may 
find  the  truth  after  which  we  are  now  inquir- 
ing, and  have  our  hearts  cftablifhed  in  it,  and 
be  directed  to  improve  it  to  his  glory,  our 
own  eternal  good,  and  the  benefit  of  our 
neighbour. 


mm 


SECTION    L 


SECTION       I. 

/  N  which  it  is  inquire  i,  whether  the  Wick- 
ed will  be  punijhed  in  the  future  State  ; 
and  what  the  holy  Scriptures  teach  con* 
cerning  this. 

MUC  H  is  faid  in  the  fcripture  concern- 
ing the  evil  and  pumfhment  that    will 
come  on  the  wicked  in  a  future  ftate. 
This  obfervation    will  be  fufficiemly 
illuftrated  by    the    following  pafluges  ;  though 
they  do  not  contain  all  that  is  faid  on  this  tub* 
jc<5t  in  the  infpired  writing?. 

The  evils  which  God  brings  on  men  in  this 
world  for  their  fins,  and  his  often  dcttrcying 
them  in  a  terrible  manner,  as  a-teftimony  of  his 
difpleafure  with  them,  many  inftances  o$  which 
we  find  recorded  in  facrcd  writ,  do  forebode 
the  future  punifhment  of  the  wicked,  and  may 
well  be  confidered  as  a  (landing  evidence  and 
admonition  of  this.  *  The 

*  It  is  (rue  indeed,  that  many  rmke  the  evils  ihey  kffer  m 
this  lie,  an  argument  lhat  'h?y  (hall  he  happy  in  the  -usure 
*orld,  and  are  hence  confiJ«#t,  as  it  has  been  often  expiei- 
fedj  that  ail  the  hell  the^  (hail  have,  is  in  this  vvcrld, 

3at 


(       2       ) 

The  deftru&ion  of  the  old  world  by  the 
flood,  when  only  one  family  was  faved  ;  the 
overthrow  of  Sodom  and  Gomorrah,  and  the 
deliverance  of  Lot,  are  confidered,  byChriiland 
his  apoftles,  as  emblems  or  types  of  the  deitruc- 
tion  or  punifhment  of  the  wicked  in  the  future 
ftate,  and  the  falvation  of  God's  people.  Mat. 
xxvi.  37/38.  "  but  as  the  days  of  Noah  were, 
fo  (hall  alio  the  coming  of  the  Son  of  man  be. 
For  as  in  the  days  that  were  before  the  flood, 
they  were  eating  and  drinking,  &c.  until  the 
day  that  Noah  entered  into  the  ark,  and  knew 
not  till  the  flood  came  and  took  them  all  away; 
fo  fhall  aljo  the  coming  of  tht  Son  of  man  be"  2  Pet. 
ii.  5,  &c.  "  For  if  God  (pared  not  the  old 
world,  but  faved  Noah,  bringing  in  the  flood 
upon  the  world  of  the  ungodly  ;  and  turning 
the  cities  of  Sodom  and  Gomorrah  into  afhes, 
condemned  them  with  an  overthrow*  making 
them  an  en  /am  pie  to  tho/e  that  after  fliould  live  un- 
godly ;  and  delivered  juit  Lor.  The  Lord  know- 
cth  how  to  deliver  the  godly  out  of  temptation, 
and  to  referve  the  unjufl  unto  the  day  of  judgment  to 
be  punifoed"  Here  the  apohMe  makes  thefe  de- 
ftruflions  of  the  wicked  an  argument  that  the 
ungodly  in  general  will  be  puniihed  in  the  fu- 
ture 

But  this  way  of  argufng  is  evidently  owing  totheir  being  in- 
ferable and  greatly  (lup>d,  with  refpecl  to  the  evil  of  inland 
the  magnitude  of  thtrir  own  crimes,  and  their  looking  on 
thetmf.jlves  in  a  measure  innocent.  Hence  they  cone'ude, 
that  the  evils  they  fuffer  here  in  body  ani  mind,  are  full  &» 
much  as  they  deferve,  And  iadf  ca*  a  great  deal  mare, 


(    i    )  &S.L 

0 

ture  (late,  and  after  the  day  of  judgment: 
And  therefore  teaches  us  to  confider  them  in 
this  light,  and  by  them  to  learn  the  diftindion 
God  will  make  between  the  godly  and  unjuft 
at  the  lait  day.  In  the  fame  light  St.  Judc  con* 
fiders  the  deftru&ion  of  Sodom,  &c.  *k  Even  as 
Sodom  and  Gomorral:,  g»v;ng  themfelvcs  over 
to  fornication,  and  goin  after  ftrange  fle/h, 
arc  Jet  forth  for  an  example  /firing  the  vengeance 
of  eternal  fire'*  In  thi  ',  v.,  the  bible  is  full 
of  admonitions  of  th  \r  :u  punifhment  of 
all  that  live  ungodly,  r  \  sc  righteous  (hall 
be  completely  deliverer  and  enter  info  ever- 
lasting life.  A  contrary  doom  is  pointed  ouc 
for  the  wicked. 

When  God  reveals  a  Saviour,  by  Mofes,  and 
promifeth  he  (hall  come  into  the  world,  in  the 
charader  of  a  prophet,  he  adds  the  following 
words,  Deut  xviii.  19.  M  And  it  fhall  come 
to  pafs  that  whofoever  will  not  hearken  unto 
my  words,  which  he  fhall  fpeak  in  my  name,  1* 
will  require  it  of  him.1*  That  is,  he  fhall  anfwer 
to  me  lor  it,  and  I  will  deal  with  hira,  and  pu- 
-  nifh  him  accordingly.  Therefore  when  St.  Peter 
qUvites  this  paffage,  he  exprefies  the  true  fenfa 
in  the  following  words,  "  He  (hall  bedcfiroyed 
from  among  his  people/'  This  is  an  early  de- 
claration, that  rejection  of  Chrift  in  this  world, 
-would  prove  fatal  to  men  ;  and  that  he  would 
be  Co  far  from  fuving  all  men,  that  they  who  fhall 
difrcgard  him  in  this  life,  will  certainly  be 
C  punifhed 


&ft.  1-  C    4    ) 

% 
puniflhed  with  a  peculiarly  aggravated  de- 
finition. 

We  find  an  awful  threatning  of  God  to  the 
wicked,  who  continue  his  incorrigible  enemies, 
through  this  life,  under  all  the  methods  taken 
to  reclaim  them,  in  Deut.  xxxiu  35,  &€.  "  To 
me  belongeth  vengeance  and  recompence,  their 
foot  (hall  Aide  in  due  time ;  for  the  day  of 
their  calamity  is  at  hand,  and  the  things  that 
fhall  come  upon  them  make  hafte.  For  1  lift 
my  hand  to  heaven,  and  fay  1  live  forever.  If 
I  whet  my  glittering  fword,  and  mine  hand  take 
hold  on  judgment;  1  will  render  vengeance  to 
mine  enemies,  and  will  reward  them  that  hate 
me.  I  will  make  mine  arrows  drunk  with 
blood,  and  that  with  the  blood  of  the  flain,  and 
of  the  captives,  from  the  beginning  of  revenges 
upon  the  enemy/' 

The  punifhment  here  threatened,  to  the  obfti- 
mtely  wicked,  is  to  be  inflicted  in  a  future  ftate  j 
for  no  fuch  diftindtion  between  God's  people 
and  his  enemies,  as  is  reprefented  in  this  paflage 
of  fcripiure,  does  take  place  in  this  world  :  Bo- 
lides, the  firft  words  of  this  paragraph  are  quo- 
ted by  St.  Paul,  Heb.  x.  30,  and  he  applies  them 
to  the  future  punifhment  of  the  wicked,  of 
which  he  is  there  fpeaking.  "  For  we  know 
him  that  hath  faid,  Vengeance  belongeth  unto 
me,  I  will  recompenfe,  faith  the  Lord."  And 
he  then  adds,  "  It  is  a  fearful  thing  to  fall  into 
the  hands  of  the  living  God."    In  the  laft  words* 

The 


The  living  God,  he  evidently  has   reference  to^ 
thofe  in  the  paflage  above  recited,  "  1  lift   my 
hand  to  heaven,  and  lay,  I  live  forever''  Which 
certainly  implies,  that  God  lives  fo  as  to  beable 
to  punifh  the  wicked  in  a  future  flare;  fo  that 
they  are  fo   far  from  getting  out  of  his   hands 
when  they  die,  that  then   in   a   peculiar  fenfe, 
they  fall  into  his  bands,  to  fuffer  the   vengeance 
threatened.     And  may  it  not  be  jnftly  obierved 
here,  that,    though  the  endlefs  duration  of  this 
punifhment  is  not  exprefly  afTerted  in  the  threat- 
Ding;  yet  it  feems  to  be  plainly  intimated,  when 
Jehovah  introduces  himfelf  a*   living  forever,  to 
cxprefs  his  determination  and   ability  to  render 
vengeance  and  recompence  to  his  enemies,-  and 
that  he  will  do  this  as  long  as  he  liveth.     But 
this  is  to  be  more  particularly    confidered  here- 
after.     And  perhaps  it  will  appear,    when  pro* 
perly  confidered,    that  it   is  neceffary  that   God 
Ihould  live  forever  in  order  to  render  vengeance, 
and  a  proper  and  full  recompence    to  {his  ene- 
mies, that  is,  a  punifhment  equal    to  their    de- 
fert. 

Job  and  his  friends  fpeak  much  of  the  evil 
end,  and  punifhment  of  (he  wicked,  as  certain 
and  inevitable  ;  being  the  objects  of  God's  dif- 
pleafure  and  wrath  ;  and  at  the  fame  time  men- 
tion the  fecurity  and  happhiefs  of  the  righteous, 
in  his  favor  and  protection.  See  Job  iv.  8,  o, 
ao,  2f.  viii.  13, — 23„  xi.  13. — 20.  xv.  20, 
ET35-    xviiit  jJf— zu    XX.  .4,— 29.     In  this  laft 

quoted 


'Scff.L  (     6    ) 

quoted  paflage  are  the  following  words, "Know- 
cit  thou  not  this  of  old,  that  the  triumphing  of 
the  wicked  is  fhort,  and  the  joy  of  the  hypocrite 
but  for  a  moment  ?  Though  his  excellency 
mount  up  to  the  heavens,  and  his  head  reach 
unto  the  clouds  >  y&t  he  fhall  perifh  forever,  like 
his  own  dung— His  bones  are  full  of  the  fins  of 
his  youth  ;  which  fhall  lie  down  with  him  in 
the  dulh  When  he  is  about  to  fill  his  belly, 
God  fhall  call  the  fury  of  his  wrath  upon  him, 
and  fhall  rain  it  upon  him  while  he  is  eating* 
He  fhall  flee  from  the  iron  weapon,  and  a  bow 
of  iteel  fhall  lirike  him  through.  It  is  drawn 
and  cometh  out  of  the  body;  yea  the  gliftering 
fword  cometh  out  <  f  his  gall  ;  teirors  are  upon 
him.  A  fire  net  blown  fhall  confume  him.  The 
heaven  fhall  reveal  his  iniquity  >  and  the  earth 
fhall  rife  up  againft  him.  This  is  the  portion  of 
a  wicked  man  irom  God,  and  the  heritage  ap- 
pointed unto  him  by  God/'  Job  himfelf  agrees 
with  his  friends  in  this,  that  the  wicked  are  the 
objects  of  God's  w^ath,  and  fhall  be  punifhed. 
They  differed  on  this  head  only  in  applying  this 
doctrine  i  77;* >  confidered  outward  afflictions  iix 
this  world,  ss  included  in  the  punifhment  of  rhe 
wicked  ;  and  therefore  concluded,  that  they 
who  fufTered  greatly  by  the  hand  of  God  in  this 
life,  were  ungodly,  and  the  objects  of  divine  dif- 
pleafure  ;  and  that  God  would  protect  and  fave 
the  truly  pious  from  fuch  evils,  in  this  world. 
He  inhfted,   that   the  didinction   between  the 

righteous 


(     7     )  SeB. I. 

righteous  and  the  wicked  did  not  take  place, 
and  appear  in  God's  difpenfations  and  dealings 
with  them,  in  his  providence,  in  this  life;  there- 
fore the  good  and  evil  by  which  they  were  to  be 
diftinguifhed,  mud  and  would  take  place  in  a  fu- 
ture itare  only.  He  fays,  that  innocence  and 
righteoumefs  will  not  lecure  a  perfon  from  af- 
flictions in  this  life,  and  from  death,  in  common 
with  the  wicked.  Chap  ix.  22,  &c.  "This 
is  one  thing,  therefore  I  (aid  it,  he  deftroyeth 
the  perfect  and  the  wicked.  If  the  fcourge  flay 
fuddenly,  he  will  laugh  at  the  trial  of  the  inno- 
cent. The  earth  is  given  into  the  hands  of  the 
wicked;  if  not,  where,  and  who  is  he?"  He 
obferves,  that  the  wicked  live  long  and  profper 
in  their  wickednefs  in  this  world,  'Ch^p.  xii. 
6.  M  The  tabernacles  of  robbers  profper,  and 
they  that  provoke  God  arc  fecure,  into  whofe 
hand  God  bringeth  abundantly."  Chap.  xxi.  7, 
8,  9.  "  Wherefore  do  the  wicked  live,  become 
old,  yea,  and  mighty  in  power?  Their  feed  is 
eftabiifhed  in  their  fight  with  them,  and  their 
offspring  before  their  eyes.  Their  houfes  are 
fafe  from  fear,  neither  is  the  rod  of  God  upon 
them,  &c"  Yet  he  fpeaks  of  the  punifliment 
and  deftruftion  of  the  wicked  as  certain  and 
inevitable  ;  which  therefore  muft  take  place  in 
a  fuf  ure  ftate.  Speaking  of  the  wicked,  he  fays, 
"  They  are  as  ftubble  before  the  wind,  and  as 
chaff  that  the  (lorm  carrieth  away.  God  layeth 
up  his  iniquity  tor  his  children  :  He  rewardeth 

him. 


Sea.  i.-  (  8  ) 

him,  and  he  (hall  know  it.     His  eyes  (hall  fee 
his  deftru&ion,  and  he  (hall  drink  of  the  wrath 
of  the  Almighty."     Chap,  xxvii.  7,  &c.    "Let 
mine  enemy  be  as  the  wicked,  and  he  that  rifeth 
up  againft  me,  as  the  unrighteous.     For  what 
is  the  hope  of  the  hypocrite,  though  he  hath 
gained,  when  God  taketh  away  his  foul  ?  Will 
God  hear  his  cry  when  trouble  cometh  upon 
hirn?  This  is  the  portion   of  the  wicked   man 
with  God,  and  the  heritage  of  oppreflors,  which 
they  (hall  receive  of  the  Almighty.     The  rich 
man  (hall  lie  down,  but  he  (hall  not  be  ga- 
thered." i.  e.  he  (hall  die,  but  (hall  not  be  ga- 
thered and  received  to  the  fociety  of  the  blerfed, 
as  Abraham,  Ifaac  and  Jacob  were  at  their 
death.     "  He  openeth  his  eyes,  and  he  is  not. 
Terrors  take  hold  on  him  as  waters,  a  temped 
ftealeth  him  away  in  the  night.     The  eafl:  wind 
carrieth  him  away,  and   he  departeth  ;  and  a 
ftorm  hurleth  him  out  o(  his  place.    For  God, 
fhall  caft  upon  him,  and  not  (pare:  He  would 
fain  flee  out  of  his  ban-d."     Chap.  xxxi.  3,  "  Is 
not  deftrudtion  to  the  wicked,  and  a  ftrange, 
punifliment  to  the  workers  of  iniquity?" 

Job  and  his  friends  lived  in  the  days  of  Mofes9 
or  before  •  and  by  them  we  karn  what  was  the 
doftrine  refpedling  the  future  punifhment  of  the 
wicked,  received  and  taught  by  the  people  of 
God  at  that  time.  They  rcprefent  it  as  certain 
and  very  dreadful,  and  give  not  the  lead  hint; 
that  it  faall  ever  sad ;  but  the  whole  they  fay 

rather 


(    $     )  Seff.t 

rather  imports  the  contrary.  They  reprefent 
the  wicked  as  deprived  of  all  his  hopes,  when 
he  dies;  which  furely  can  not  be  true,  if  he 
(hall  be  immediately  happy,  or  happy  forever, 
though  punifhed  for  a  time.  What  is  the  hope  of 
the  hypocrite,  though  he  hath  gained,  10 hen  God 
taketh  away  bis  foul  ?  God  Jhall  cafl  upon  h\m%  AN  d 
not  spare.   Yea,  he  fhall  perijh  forever* 

The  book  of  Pfalms,  in  which  the  future 
ftate  is  brought  more  fully  into  view,  than  in 
the  preceding  part  of  icripture,  is  full  of  threat- 
nings  to  finuers,  and  declarations  of  their  pu- 
nifhment  in  the  world  to  come.  This  will  be 
fufficiently  evident,  by  reciting  the  following 
paflages,  out  of  many  more  \Vhich  are  found 
in  thofe  facred  writings. 

In  the  firft  Pfalm  the  truly  pious  sre  pro- 
nounced bleffed  ;  and  the  ungodly  are  curfed* 
as  thofe  who  thall  be  condemned  at  the  day  of 
judgment,  feparated  from  the  righteous,  and  ut- 
terly penfh,  and  be  deftroyed.  "  The  ungodly 
are  not  fo :  but  are  like  the  chaffwhich  the  wind 
driveth  away.  Therefore  the  ungodly  (hall  not 
Hand  in  the  judgment,  nor  finners  in  the  con- 
gregation of  the  righteous  :  For  the  Lord  know- 
eth  the  way  of  the  righteous ;  but  the  way  of 
the  ungodly  (hall  pcrifh."  Pfal.  xi.  6.  Upon  the 
wicked  he  (hall  rain  fnares,  fire  and  brimftone, 
and  an  horrible  tempeft  :  This  fliall  be  the  por- 
tion of  their  cup."  This  is  not  their  portion 
in  this  life  ;  therefore  it  mult  refer  to  their  pu- 
nishment 


Sett*  I.  (     io     ) 

uifhmentin  a  future  ftate;  which  is  reprefented 
as  very  dreadful  PfaU  x^i.  8,  o.  "  Thine  hand 
fhall  find  out  all  thine  enemies,  thy  right  hand 
(hall  find  out  thofe  that  hare  thee.  Thou  (halt 
make  them  as  a  fiery  oven  in  the  time  ol  thine 
anger:  The  Lord  fhall  (wallow  them  up,  and 
the  fire  fhall  devour  them."  xxxiv.  21.  "  Evil 
fhall  flay  the  wicked;  and  they  that  hate  the 
righteous  fhall  be  defolate."  When  the  Pfalmift 
has  related  the  trouble  and  perplexity  he  had 
experienced,  by  obferving  the  apparent  profpe- 
rity  and  happinefs  of  the  wicked  in  this  world, 
he  fays,  Pfal.  Ixxiii.  17,  &c.  "When  I  thought 
to  know  this,  it  was  too  painful  for  me  ;  until 
1  went  into  the  fan&uary  of  God  ;  then  un- 
derftood  I  their  end.  Surely  thou  didft  fet  them  in 
flippery  places  :  Thou  caftedeft  them  down  into 
deltrudion.  How  are  they  brought  into  defb- 
lation  as  in  a  moment !  They  are  utterly  con- 
fumed  with  terrors.  As  a  dream  when  one 
awaketh  ;  fo,  O  Lord,  when  thouawakeft,  thou 
fhalt  defpife  their  image.  For  lo,  they  that  are 
far  from  thee  (hall  perifh :  Thou  haft  deflroyed 
all  them  that  go  a  whoring  trom  thee."  All  this 
evil,  wretchednefs  and  definition,  in  which 
the  wicked  perifh,  is  what  mult  be  inflicted  on 
them  after  death,  in  the  invifible  world;  for 
thefe  are  they  who  profper  in  this  world,  and 
die  like  other  men,  as  death  is  common  to  both 
the  righteous  and  wicked.  Their  end  therefore, 
'which  he  then  understood  and  ddcribed>  muu 

be 


(      II      )  SeS.  % 

be  the  pnnifhtaent  which  comes  on  the  wicked 
in  confequence  of  death,  or  leaving  this  world. 
If  the  wicked  were  hanj5y  as  fooit  as  they  leave 
thi>  world,  this  paffage  would  be  altogether  un- 
intelligible ;  yea,  a  perfedt  deception.  And  how 
can  there  be  any  end  to  this  deflruclion  and 
puniOimenr,  when  this  itfclf  is  (aid  ro  be  their 
end?  If  this  deflruclion  were  to  c-ome  to  an  end, 
and  they,  after  all,  mull  be  eternally  happy, 
how  can  this  be  called  their  end?  When  St, 
Paul  (peaks  of  fame  whofe  end  is  cleftruftion, 
mull  he  not  intend  a  dcilrucli.Hi  which  is  in- 
confiltent  with  their  eternal  happinefs?  For  if 
he  meant  a  deflruclion  confident  with  their 
having  eternal  life,  fuch  a  deflruclion  is  noc 
their  ends  but  infinitely  far  from  it  ;  and  ever- 
lafling  life  would  be  their  end:  And  there  would 
be  no  propriety  or  truth  in  the  diffinclion  which 
he  make?.  Rom.  vi.  if,  22.  "  What  fruit  had 
ye  then  in  thole  things,  whereof  ye  are  now 
afliamed?  F or  the  end  of  thofe  things  is  death* 
Bur  now  being  made  free  from  fin,  and  become 
fcfyants  to  God,  ye  have  your  fruit  unto  holi- 
luK.   and  the  end  ever  la  fling  life* 

P&l.  lxxv.  8.  "  in  the  hand  of  the  Lord 
there  is  a  cup,  and  the  wine  is  red:  It  is  full 
o!  mixture,  and  he  poureth  our  the  fame;  buc 
the  dregs  thereof  all  the  wicked  o\  the  earth 
fhall  wring  thorn  our,  and  drink  them,"  xcii. 
7,  8,  9.  When  the  wicked  fpring  as  fhe  grnf^ 
and  when  all  the  workers  di  iniquity  e'e  flourift^ 

D  K 


it  is  that  they  fhall  be  dcflroyed  forever.     Bat 
thou,  Lord,  art  moil  high  forevermore     For  lo, 
thine  enemies,  O    Lord,  lor   lo,   thine  enemies 
(hall    pcrilh."     xciv.  23.    "And    he    (hall  bring 
Upon  ttaera    their  own    iniquity;  and    fhall   cut 
them   off  in   their   own  wicked^efs;    yea,  the 
L  >rd  our  God  fhall  cut  them  off*"     cxii.    9,    10. 
M  His  .ngfxeoulnefs    (who   feareth    the    Lord) 
cnlureth    forever  *    his    horn    fhall   be  exalted 
with  honour.     The  wicked  fhall  fee  it,  and  be 
grieved  ;    he    fhall    gnafh    with  his    teeth,  and 
melt  away  ;  The  defire  of  the  wicked  fhall  pe- 
ri fh  "     This  diflin&ion    between  the   righteous 
and  the  wicked  is  not  made  in  this  life;  there- 
fore it  mult    be  made   in  the   furure  itate;  and 
then  this   threatning  fhall    be   inflicled    on    the 
"wicked,     exxxix.   19.     "Surely,  thou  wilt  flay 
the    wicked,   O  God."     This   does   not  intend 
God's  taking  them  our  of  the  world  by  death  ; 
for  in  this  fenfe,  he  flays  the  righteous  as  much 
as  the  wicked;  but  it  mull  intend  a  punifhme-nt 
after  the  death  of  the  body,  or  the  fecond  death, 
or  it  can  have  no  meaning.     This  is  evidently 
oppofed  to  what  David  defires  God  would  grant 
ttntohim,  ver.  24,  "Lead  me  in  the  way^ever* 
la,ftint\'r     cxlv.   20.    "  The  Lord  preferveth  all 
them  fcjiat  love  him  ;  but  all  the  wicked  wtll  he 
deftrojA."     This  alio  muft  refer  to  a  futurt  flare; 
for  both)  they   who  love  God,  and  his  enemies, 
areequivly  preferved  in  this  life,   and  deilroycd 
by  ^y*n3V     This  deftructioa  of  the   wicked  is 

that 


(      13      )  Seti.t 

that  which  is  fo  often  fpoken  of  as  their  portion 
and  end,  in  the  future  (late. 

In  the  writings  of  Salomon,  efpeciaMy  in  his 
Proverbs,    we  find  the   future   punifhment   nnd 
mifery  of  t-he  wicked  often  mentioned  ;  and  ge- 
nerally in  contrail  to  the  fafery    and    happii.efs 
of  the  righteous.     The  following  inftances,  out 
of  many  more   that  might   be  mentioned,  will 
be  fuflicicnt  to  ill  lift  rate  this  remark.      Prov.  i. 
24,  &c.   !'  Becau(e  I  have  called,  and  ye  refilled, 
I  have  ftrerched  .out  my  hand,  and  no  man  re* 
garded  ;  but  ye  have  ict  at  nought  my  counfel, 
and    would    none    of  my   reproof:    I  alio  will 
^   laugh  at  your  calamity,  and  i   will  mock  when 
your  fear  cometh;    when  your  itjar  cometh   as 
defolation,  and  your    deftruclion  cometh   as  a 
whirlwind;   when    difhels  and  anguifh  cometh 
upon  you.     Then  (hall  they  call  upon  me,  but 
1  will  not  anfwer ;  they  fhall  feck  me  early,  but 
(hall  not  find  me.      For  that  they  hated  know- 
ledge, and  did  not    ch.ufe  the  fear  of  the  Lore; 
Therefore  (hall    they    eat  of  the    fruit  of   their 
own   way,  and  be  filled  with  their  own  devices* 
For  the   turning  away  o[  the    fimple   (ball  flay 
them,  and  the  prosperity    of  fools   (hall  defrroy 
them"     Chap.  v.  22,   "  His  own  iniquities  (hall 
take  the  wicked  himfelf,  and  he  (hall  be  holdefl 
with  the  cords  of  his  fins.    He  fhall  die  without 
inftruclion,  and  in  the  great ne/s  of  his  lolly  he 
fhall  go  aftray."     Chap.  x.  28    "  The    hope  of 
Che  righteous  (hall  be  gladucii:  But  the  expec- 
tation 


Sc3.  I.  (     14    ) 

tation  of  the  wicked   (hall  perifli.     The  way  of 
the   Lord    is  ftrength    tojhe    upright:   But  de- 
itruclion  to  the  workers  of  iniquity."     Chop.  xi. 
7.     When  a  wicked  man  dieih  his  expectation 
fhall  pcrifh :   And    the  hope   of  unjuir  men   pe- 
jifheth."     What  words  could  more  fully  exprefs 
the  mifery  of  the  wuked  after  death,   or   aiTch 
more  ftrongly,   thai  he  (hall  then  be  deprived  of 
sll  good,   which  is  the  object   of  hope,   and  fail 
into  ablolute  defpair  ?   And  how  inconfjfleni  are 
fueh  afTertions  as  thefe,  with  his  furviring  this 
xnifery,  and,  after  all  this,  obtaining  eternal  hap* 
pineis  !  How  can  his  hope  perifh  when  he  dies, 
if  he  knows,  or  has  the  lead  hope,  that  he  fhall 
"be   yet    eternally    happy?  Chap,  xxiii-    17,    )  8. 
Solomon  fays,   "  Let  not  thine  heart  envy   fi  li- 
ners :  But    be  thou  in  the  fear    of  the  Lord  all 
the  day  long:  For  fu rely   there  is   on  end,  and 
thy   expectation   fhall   not  be  cut   off."     Thefe 
words  ill  nitrate  thofe  laft  quoted.     If  this  be  a 
promife  to  him   that  feareth  God,  that  he  fhafl 
be  happy  after  death,  and  that  without  end,  as 
it  certainly  is;  then  the  other   is  a    threatning 
of  the  contrary,   which   is  mifery  without  end. 
If  both   the  righteous  and  the   wicked    fhall  be 
happy  together,  forever  ;  how  is    it  poffible  to 
be  true,  that  the  hope  of  the  latter  fhall  be  cut 
off  and  perifh,  when  he  dies ;  and  directly  the 
contrary  be  true  of  t'he  former? 

Chap.  xi.  2  1.     •'  Though  hand  join  in  hand, 
the  wicked  fhall  not  be  unpuniflxed."     Chap* 

xii* 


(     15     )  SeS.  I. 

xii.  7.  "  The  wicked  arc  overthrown  and  are 
nee  ;  bur  the  hoble  of  this  righteous  fhail  Hand." 
Chap  xiii  21.  '.'Evil  purfu'etft  fihners;  but 
Co  the  righteous  good  (hall  be  repaid."  Chap. 
3:.  '*  The  wicked  is  driven  away  in  his 
wrckednefs  ;  but  the  righteous  hath  hope  in  his 

.  h."  Chap.  xvi.  4.  t;  The  Lord  hath  made 
ail  things  for  himfelf/;  yea,  even  the  wicked 
fur  the  J-v  of  evil."  Chap.  xxi.  12.  u  GoJ 
overrhrowecii  the  wicked  fox  theirwickednefs.' 
Eccl.  viii.  12,  13,  ik  Though  a  firmer  Jo  evil 
an  hundred  times/'  or  years,  ''and  his  days  be 
prolonged  j  yet  furely,  I  know  that  it  (hall  be 
Iveii  with  them  that  fear  God  ;  but  if  fhall  not! 
be  well  with  the  wicked,  neither  (hall  he  pro- 
long his  days,  which  are  as  a  fhacfoW;  because 
he  feareth  not  before  God." 

It  is  certain  that  all  thefe  evils  which  are  de- 
nounced againft  the  wicked,  by  which  they  are 
to  be  diftinguimed  from  the  righteous,  are  in- 
flicted, not  m  this  life,  but  in  a  future  (late ; 
becaiife  the  fame  infpired  writer  fays,  there  is 
no  fuch  difrinction  in  this  liie.  Ecch  ix.  r,  2. 
"  No  man  knoweth  either  love  or  hatred,  by 
all  that  is  before  them.  All  things  come  alike 
to  all,  there  is  one  event  to  the  righteous  and 
to  the  wicked  3  to  the  good  and  to  the  clean, 
and  to  the  unclean  ;  to  him  that  facrificeth,  and 
to  him  that  facrificeth  not  :  As  is  the  gooJ,  Co> 
is  the  finner;  and  he  that  fweareth,  as  he  that 
feareth  an  oath." 

The 


&&.1.  (     16    ) 

The  prophet  Ifaiah  fpeaks  much  of  the  dread- 
ful evil,  and  unavoidable  punifliment,  that  will 
attend  the  wicked,  in  the  future  flare.  He  leems 
to  fum  up  and  declare  the  whole  import  of  his 
cammiffion  and  prophecy,  Chap.  hi.  10,  n. 
fciSay  ye  to  the  righteous,  that  k  (hall  be  well 
with  him  ;  for  they  fliall  eat  the  fruit  of  their 
doings.  Wo  uuto  the  wicked,  it  fliall  be  ill 
wuh  him  ;  for  the  reward  of  his  hands  fliall  be 
given  hinu"  Here  the  righteous  and  the  wick- 
ed are  fet  in  oppofiiion  to  each  other,  with  re- 
fpect  to  the  fruit  and  end  of  what  they  do  in 
this  world.  .And  if  what  is  promifed  to  the 
former,  be  endlefs  life  and  happinefs ;  can  the 
threatning  of  the  contrary,  to  the  latter,  be  any- 
thing btA  directly  the  oppofite,  endlefs  milery 
and  punifliment?  That  punifliment  muft  be 
very  dreadful,  which  is  a  full  reward  of  all  that 
the  finner  does  in  this  life,  that  is,  anfwerable 
to  his  ill  defert :  And  doubtlefs  will  be  without 
end  ;  which  will  be  particularly  confickred  in 
the  fequel. 

Chap,  xxviii.  i6,  &c.  u  Therefore,  thus  faith 
the  Lord  God,  behold  I  lay  in  Zion  for  a  foun- 
dation, a  ftone,  a  tried  ftone,  a  precious  corner 
flone,  a  fure  foundation  :  He  that  be.Jieveth  fliall 
not  make  hafte.  Judgment  alio  will  1  lay  to 
the  line,  and  righteoufnefs  to  the  plummet,  and 
the  hail  fliall  fweep  away  the  refuge  of  lies,  and 
the  waters  fhall  overflow  the  hiding-place.  And 
your  covenant  with  death  tk4l  be  dilajinulled, 

and 


and  your  agreement  with  hell  fhall  not   {land  ; 
when  the  overflowing  fcourge  (hall pais  through, 
then  (hall  ye  be  trodclen  down  by  it,  &c"  This 
pjifTige  refptcls  Chrift,   and  points   out  the  cer- 
tain oppofite  confequewecs  of  believing  on  him, 
and  rejecting  him.      To  him  who  believeth,  the 
molt  perfeft  fbcurity  from  all  evil   is  prornifed. 
He  (hall  be  out  of  the  reach  of  the  riling  floods  of 
water,  and  the  overflowing  fcourge.   But  all  the 
reft  (hall  have  judgment  without  mercy,  and  be 
punifhed  according  to  their  crimes,    and  fwept 
away  by  the  irrefiftible  billows,  and  overflowing 
fcourge,    of  the  divine  vejigeance  and  wrath  ! 
What  a  ftriking,   awful  representation  is  this  of 
the  future  punifh.ment  of  the  wicked  1     Chap, 
xxxiii.  14.  "  The  fitmers  in   Zion    are  afraid, 
feartulneis  hath  furprifed   the  hypocrites  :  Who 
among  us  (hull  dwell  with  devouring  fire?  Who 
among   as   fhall    dwell   with  everiafting  burn- 
ings ?  "     How  can  this  reprefentation  be  juft  or 
true,  if  a  moft   dreadful    punifhment,    yea,   an 
endlefs  one,  does  not  await  all  thofe  finners  and 
hypocrites,    who  fuftain    this  character  to    the- 
end   of  life  ?     Chap,  xxxiv,  8,  9,  10.     "  For  it 
is  the  day  of  the  Lord's  vengeance,  and  the  year 
of  rccompences   for  the   controvcrfy    of   Zion, 
And  the   ftreams    thereof  fhall   be    turned   into 
pitch,  and  the  duft  thereof  into  brimftone,  and 
the  land    thereof  (hall    become  burning    pitch. 
It  (hall   not   be  quenched    night    nor  day,    the 
fmoke  thereoi  fhull  go  up  forever  ;  from  gene- 
ration 


Sett.  I  (     1 8     ) 

ration  regeneration  it  (hail  lie  vyafTe:  None  (hall 
pafs  through  it  forever  and  ever/' 

The  prophet  in  this  pafljge,  and  in  the  pre- 
ceding veries,  is  representing  the  dreadful  rpu- 
mfhment  that  fhall  cpiiie  on  the  enemies  of  God 
and  his  church,  when  he  fhall  rife  up  ro  take 
vengeance  on  them,  and  recompense  them  fot 
their  evil  deeds.  And  when  he  brings  into  view 
tke  great  evils,  and  awful  dettruction  that  fhall 
come  on  the  enemies  of  God's  people,  upon 
the  introduction  of  the  happy  Hate  ol  the 
church  in  this  world,  he  extends  this  view  to 
their  milery  in  the  future  ftate,  in  which  their 
pnnifhment  fhall  ilTue,  and  be  completed.  This 
is  not  the  only  inftance  oi  this  kind  ;  but  we  of- 
ten find  in  the  prophecies  bath  ol  the  profperity 
and  happinefs  of  God's  church  and  people,  and 
the  overthrow  and  punishment  of  his  enemies, 
that  the  prophetic  vifiori  compels,  the  complete 
Gild  eternal  happinefs  of  the  former  with  their 
happy  ftate  in  tins  world,  and  included  both  in 
the  fame  figurative  representation  •  and  in  t]tq 
fame  manner  rcprefents  the  punifhment  of  the 
}Mter.  And  that  this  paflage  hath  reference  to 
the  furure  mifery  of  the  wicked,  is  further  evi- 
dent from  the  plain  allufion  to  ir  in  the  Reve- 
lation, when  fpcaking  ol  the  (inure  and  dread- 
ful mifery  of  the  enemies  oi  God  and  his  people. 
Chap.  xiv.  rr.  "  And  they  fhall  be  tormented 
with  fire  and  brimftone  ;  and  the  fmoke  of  their 
torment  afcendeth  up  forever  and  ever;  and 
they  have  no  reft  day  nor  night."  In 


(     19    )  '&&% 

In  the  1.  chap,  of  Ifai.  the  lafl  verfe,  there  is 
another  threatning  of  future  evil  to  the  wicked. 
°  Behold  all  ye  thac  kindle  a  fire,  and  compafs 
Vourfelves  about  with  ("parks :  Walk  in  the  light 
of  your  fire,  and  in  the  (parks  that  ye  have  kin- 
dled. This  (hall  ye  have  of  mine  hand*  ye  fhall 
lie  down  inforrow."  Chap,  lxiii.  I-— 6*  "  Who 
is  this  that  cometh  from  Edom,-  with  died  gar- 
ments from  Bozrah  i  Who  is  glorious  ia 
his  apparel,  travelling  in  the  greatneis  of  his 
ftrength  ?  I  that  fpeak  '\  righteoufnefs,  mighty 
to  fave.  Wherefore  at  thou  red  in  thine  ap- 
parel, and  thy  garments  like  him  that  treadeth 
in  the  wine-fat  I  I  have  trodden  the  wine*prefs 
alone,  and  of  the  people  there  was  none  with 
me  :  For  I  will  tread  them  in  mine  anger,  and 
trample  them  in  my  fury,  and  their  blood  fhall 
be  fprirtkled  upon  my  garments,  and  I  will  flair 
all  my  raiment.  For  the  day  of  vengeance 
in  mine  heart,  and  the  year  of  my  redeemed 
come.  And  I  will  tread  down  the  people  in 
mine  anger,  and  make  them  drunk  in  my  fury, 
and  I  will  bring  down  their  ftrength  to  the; 
earth/'  Here  Chrill  is  rcprefented  as  pouring 
vengeance  on  all  his  enemies,  while  he  redeems 
and  laves  his  church.  This  is  exaclly  agreea- 
ble to  feveral  paffages  already  quoted,  and  to  the 
general  current  of  Icripture.  The  acceptable 
year  of  the  Lord  is/alfo,  the  day  of  vengeance 
of  our  God,  Ifai.  Ixi.  2.  And  agreeable  to  the 
fcripture  now  under  coufiderationr  it  is  tai< 

B  Ci 


(   2°   ) 

(phrift,  Rev.  xix.  15.  "He  treadeth  the  wine* 
prels  of  the  fiercenefs  and  wrath  of  Almighty 
God."  And  we  are  told  byChrift  himicli,  and 
by  St.  Paul,  how,  and  when,  this  (hall  be  com- 
pletely done.  Matth.  xxv<  41.  "  Then  (hall 
he  lay  unto  them  on  his  left  hand,  Depart  from 
me,  ye  curled,  into  everkfhng  fire."  2  Thcff. 
i.  7,  &c.  "When  the  Lord  Jefus  (hall  be  re-, 
ed  from  heaven,  with  his  mighty  angels,  in 
flaming  fire,  taking  vengeance  on  them  that 
know  not  God,  and  that  obey  not  the  Gofpel 
of  our  Lord  Jelus  Chrift  ;  who  dial]  be  punifhed 
with  everlaihng  deitrucTion  from  the  prefcncc 
of  the  Lord,  and  the  glory  of  his  power.1' 

Ifai.  Ixvi.  23,  24.  "  And  it  (hall  come  to  pafsf 
that  ,from  one  new  moon  to  another,  and  from 
one  fabbath  to  another,  fhall  all  fle(h  come  to 
wo. fhip  before  me,  faith  the  Lord.  And  they 
fhall  go  forth,  and  look  upon  the  csrcafes  of  the 
men  tif^l  have  tranfgrefTed  againft  me;  for  their 
worm  fhall  not  die,  neither  (hall  their  fire  be 
quenched,  and  they  fhall  be  an  abhorring  unto 
all  flefli." 

This  prophet  had  dwelt  much  on  the  certain 
overthrow  and  destruction  of  all  the  enemies  of 
the  church,  and  the  profperity  and  happinefs 
to  which  that  (hall  be  brought  in  the  latterdays; 
and  now  concludes  his  prophecy  in  thefe. re- 
markable words,  which*  in  figurative  language, 
reprefcnt  the  eternal  ftate  of  the  church,  and  of 
J^er  enemies,  which  are  deflroyed  and  punifhei 

foi 


(     21      )  Selt.h 

for  their  tranfgreffion.     Dead  bodies  which  arc 
not  buried,  foorr  become  very  naufeous  and  a- 
bominable,  until  they  are  wJiolly  coniumed  by 
worms,  or  by  fire.     Here  the  great  nefs  and  du- 
ration of  the  punifhment  of  thefe  tranfgreifors, 
is  fet  forth  by   their  bodies,  though  putrid  and 
very  offiufive,  continuing  unconiumed  by  the 
worm,  or  by  the   fire,  and  remaining  food  for 
the  one,  and  fuel  for  the  other,  without  any 
end  or  diminution.     And  this  is  tp  take  place  m 
the  fight  of  all  the  inhabitants  of  heaven;  and 
they  (hall  have    it  fully    in   view,    while  they 
Worllnp  and  praife  Goa.   This  is  exa&lv 
able  to  other   pafla£es-of  (crip'fure  ;  eipecially 
Rev.  xiv.  10.  "  And  he  ihail  be  tormented  with 
fire  and  brimftone,  in  the  frf fence  of  the  holy  an- 
gelsV  and  In  the  jprelenee  of  the  Lamb:   And    the 
fmoke  of  their  torment  alcendeth  up  forever  and 
ever."     Chap.  xix.  3.    "  And  i   h 
voice  of  much  people  in  heaven,   fayi 
luia  ;    falvation,    and    glory,    and   h  and 

power  unto  the  Lord  our  God.  And  again  they 
laid,  Alleluia.  And  her  fmoke  rofe  up  for- 
ever and  ever.''  No  fitnilirudc,  no  words,  could 
be  chofen,  that  would,  in  a  more  dercrmii 
and  ftriking  manner,  fee  forth  the  dreadful, 
and  perpetuity  of  the  future  punifhment  01  the 
Wicked,  than  thefe  ufed  by  the  prophet  Ifaiah. 
For  this  reafon,  doubt!efs>  our  Saviour  alludes  to 
this  p  ifTaae,  repeatedly,  when  he  would  fet  this 
awful  iubject  in  the  baoft 'awakening 'point 

lii 


light.  But  this  will  be  more  particularly  coj> 
jider'cd  hereafter. 

By  the  prophet  Jeremiah,  God  fixeth  an  aw- 
ful curie  on  chofe  who  refufe  to  truft  in  him"; 
and  pronounceth  every  one  blefled  that  truft- 
eth  in  the  Lord.  Chap  xvii,  5,  Sec.  "Thus 
foirh  the  Lord,  Curled  be  the  man  that  trufteth 
in  rp&n,  and  mafceth  flefh  his  arm,  and  whole 
heart  depsrteth  from  the  Lord.  For  he  fh-all  be 
like  the  heath  in  the  defert,  and  (hall  not  fee 
when-good  cometh,  but  Ihall  inhabit  the  parched 
p'aces  in  the  wildernefs,  in  a  Salt  land,  and  not 
inhabited.  Biefled  is  the  man  that  truileth  in 
the  Lord,  and  whole  hope  the  Lord  is.  For 
he  fliall  be  as  a  tree  planted  by  the  waters,  &c/8 

The  curie  here  pronounced  on  the  unbeliever, 
muft  intend  the  curie  which  will  fall  on  him  in 
tht*  future  flate ;  for  no  fueh  curie,  as  is  here 
defcribed,  and  eppofed  to  the  bkffing  pro- 
nounced on  him  who  trufteth  or  believeth  in 
God,  comes  on  the  flnner  in  this  world :  Bur, 
as  Jeremiah  himfelf  fays,  in  this  world,  u  The 
way  of  the  wicked  profpereth,  and  they  are 
happy  that  deal  very  treacheroufly."  Chap.  xii. 
1 .  This  curfe  is  exprcfled  in  figurative  language  $ 
but  appears  to  be  the  lame  which  is  fixed  by 
John  the  Baptift,  and  our  Saviour  on  all  unbe- 
lievers. °  He  that  believeth  not  the  fon,  fliall 
not  lee  life ;  but  the  wrath  of  God  abideth  on 
him.  He  that  believeth  not,  lhall  be  damned. 
Depart  from  .me,  ye  curfed%  into  everlaiting 
fire/8  In 


(     23     )  Seff.h 

In  the  book  of  the  prophet  Ezekiel,  it  is  often 
declared,  that  they  who  perfili  in  evil  ways, 
through  life,  (hall  die ;  (hail  die  in  their  iniquity* 
"And  on  the  contrary,  they  who  turn  from  their 
evil  ways,  (hall  live.  See  Chap.  iii.  xviii.  xxxiii. 
By  dying  here  cannot  mean  departing  our  of  this 
life,  by  the  death  of  the  body;  for  the  penitent 
and  obedient  die  this  death,  as  well  as  the  ob- 
ftinate  firmer.  It  muft  therefore  mean  what  is 
called  the  fecond  death,  which  is  to  be  judged  ac- 
cording to  their  works,  and  cafl  into  the  lake 
of  fire,  where  they  (hall  be  tormented  forever 
and  ever.     Rev,  xx.   14. 

Bi£.  one  text  more  will  be  mentioned  in  the 
Old-Teftament,  importing  the  future  punifhment 
of  the  wicked.  And  that  is  in  Daniel,  Chap* 
xii.  2.  "  And  many  of  them  that  fleep  in  the 
dull  of  the  earth  (hall  awake,  fome  to  everlaft- 
ing  life,  and  fome  to  fhamc  and  everlafting 
contempt." 

WE  now  come  to  the  Newr-Teflament,  to  fee 
what  is  faid  there  of  the  future  punifhment  of 
the  wicked.  We  may  juflly  exped  greater  light 
on  this  head,  in  this  more  clear  revelation  of  a 
future  ftate.  If,  notwithftanding  all  that  is 
found  in  the  Old-Tefiament,  there  be  really  no 
fuch  punifhment,  doubtlefs  Chrift  and  his  apoftles 
have  plainly  told  us,  that  there  will  be  no  fuch 
evil ;  and  have  not  faid  a  word  that  can  be  con- 
ftrued  in  favor  of  it.     But  if  the  glad  tidings 

proclaimed 


$*a:  i.  (  24  3 

proclaimed  in  the  gofpel,  are  confident  with 
the  future  punifhment  of  thole  who  rcjedt  it ; 
and  if  a  great,  awfully  aggravated,  and  endlefs 
punifhment  awaits  them  >  the  kind  Saviour, 
who  is  full  of  grace  and  truth,  and  thole  whom 
he  authorized  to  preach  the  whole  truth,  have 
certainly  warned  mankind  of  this,  and  ftated 
the  do&rine  of  the  wrath  to  come  in  the  molt 
plain  and  determinate  words. 

John  the  baptift,  who  was  raifed  up  to  in- 
troduce the  Saviour,  is  not  filent  on  this  head  ; 
but  publilhes  awful  threats  againft  theobftinate- 
ly  wicked,  and  thofe  who  reject  Chrift, 
Matth.  iii.  7,  &c.  "When  he  faw  many  of 
the  Pharifees  and  Sadducees  come  to  his  bap- 
tifm,  he  faid  unto  them,  O  generation  of  vipers, 
who  hath  warned  you  to  flee  from  the  wrath  te 
come.  Bring  forth  therefore  fruits  meet  for  re- 
pentance/' Here  he  bri/igs  into  view  wrath  t§ 
come,  which  could  be  avoided  only  by  true  re- 
pentance. "  And  now  alfo  the  ax  is  laid  unto 
the  root  of  the  trees  t  Therefore  every  tree 
which  bringeth  not  forth  good  fruit  is  Jiewu 
down  and  cafi  into  the  fire.  He  that  Cometh, 
after, me  is' mightier  than  I ;  whole  fan  is  in 
his  hand,  and  he  will  thoroughly  purge  his 
floor,  and  gather  his  wheat  into  the  garner,  but 
he  will  bum  up  the  chaff  with  unquenchable  fire." 
Jqh.  iii.  36.  "He  that  believeth  on  the  Son 
h  evcrlafting  life  ;  and  he  that  believeth  not 
Son,  (hall  ngt  fee  life  ;  but.  the  VJraih  of  God 

'deth  on  him".  What 


(    z$    )  St*1*  J> 

What  need  of  going  any  further  ?  The  point 
is  decided.  He  who  introduceth  the  Saviour, 
plainly  tells  us  what  "will  be  the  confequence. 
They  who  repent  and  believe  the  gofpe],  (hall 
be  faved  ;  but  all  who  do  not,  are  left  in,  at 
lead,  as  bad  a  cafe,  as  they  could  be  in,  had 
there  been  no  Saviour.  Tbeyjhall  not  fee  lifg  *$ 
but  the  wrath  of  God  abideth  on  them  j  they 
fhall  be  cad  into  unquenchable  fire, 

But  what  does  Chrift  himielf   fay  ?  Mathcw 
v.  22,  &c    Whofocver    fhall  fay    to  his  bro- 
ther, Thou  fool,  fhall  be  in  danger  of  hell  firc> 
Agree  with   thine   adverfary    quickly,     while 
thou  art  in  the  way    with  him  ;  left  at  any 
time  the  adverfary  deliver  thee  to   the  judge, 
and  the  judge  deliver  thee  to   the  officer,  and 
thou  be  caft  into  prifon.     Verily  I    fay   unto 
thee,    thou    fhak    by    no  means    come    out 
thence,     till   thou    haft   paid    the    uttermoft 
farthing,     And  if  thy  right  eye  offend  thee, 
pluck  it  out,  and  caft  it  from  thee:  For  it  is 
profitable  for  thee  that  one  of  thy  members 
fhould   periQi,  and   not  that  thy   whole  body 
fhould  be  caft  into  hell.     And  if  thy  right. hand 
offend  thee,  cut  it  off,  and  caft  it   from   thee  : 
For  it  is  profitable  for  thee  that  one  of  thy  mem- 
bers fhould  perifh,  and  not  that  thy  whole  body 
fhould    be    caft   into    hell.      Chap.    vii.     igi 
Enter  ye  in  at  the  ftrait  gate  ;  for  wide  is  the 
gate,  and  broad  is  the  way  that  leadeth  to  dc- 
■  itru&ion,  and  many  there  be  which  go  in  there- 
at, 


Setl.l*  (     26     ) 

at."  ti  22,  8cc.  "  Many  will  fay  unto  me 
in  that  day,  Lord,  Lord,  have  we  not  prophe- 
sied in  thy  name,  and  in  thy  name  caft  out  de- 
vils, &c»     And  then  will  I  profefs  unto  them* 

I  never  knew  you :  Depart  from  me,  ye  that 
work  iniquity.  Every  one  that  heareth  theie 
faying*  of  mine,  and  doth  them  not,  fhall  be- 
likened  unto  a  foolifh  man,  which  built  his  houfe 
upon  the  fand  j  And  the  rain  defcended,  and 
the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  houfe  ;  and  it  fell,  and  great  was  the 
fall  of  it."  Chap,  viii.  12*  "  But  the  children 
of  the  kingdom  fhall  be  call  out  into  outer  dark- 
nefs:  There  fhall  be  weeping  and  gnafhing  of 
teeth."  Chap.  x.  15,  "  Verily  I  lay  unto  you, 
it  fhall  be  more  tolerable  for  the  land  of  Sodom 
and  Gomorrah,  in  the  day  of  judgment,  than 
for  that  city."  v.  28.  "Fear  not  them  which 
kill  the  body,  and  are  not  able  to  kill  the  foul : 
But  rather  fear  him  which  is  able  to  deftroy 
both  foul  and  body  in  helh"     Chap,  xi.  21,  &c« 

II  Wo  unto  thee  Cborazin  !  I  fay  unto  you,  it 
fhall  be  more  tolerable  for  Tyre  and  Sidon  at 
the  day  of  judgment,  than  for  you.  And  thou 
Capernaum,  I  fay  unto  you,  it  fhall  be  more 
tolerable  for  the  land  of  Sodom  in  the  day  of 
judgment,  than  for  thee."  Math.  xii.  3  r,  32* 
"  Wherefore  I  fay  unto  you,  all  manner  of  fill 
and  blafphemy  (hall  be  forgiven  unto  men: 
But  the  blafphemy  againft  the  Holy  Ghoft  (hall 
sot  be  forgiven  unto  men*     And  whofbever 

fpeakctfci 


C   27  )  ScS.i; 

fpeaketh  againfl;  the  Holy  Ghoft,  it  fliall  not  be 
forgiven  him,  neither  in  this  world,  nor  in 
the  world  to  come."  Mark,  iii.  29.  u  He  that 
fhali  blafphemc  agaifrft  the  Holy  Ghoft,  hath 
never  iorgivenefs,  but  is  in  danger  of  eternal 
damnation."     Luke  xn.  10.   "  And  whofocver 

1  fpeak  a  word  againft  the  Ton  of  man,  it 
fhali  be  forgiven  him  :  But  unto  him  that  blaP 
phemeth  againfl  the  Holy  Ghoft,  it  lhali  not  be 
forgiven."  There  is  a  certain  connexion  be- 
tween  not  being  forgiven,  and  punimment,  or 
damnation.  Matth.  aciii.  41,  &c.  "  So  fliall 
it  be  in  the  end  of  the  world.  ;  The  fori  of 
man  (hall  tend  forth  his  angels*  and  they  fliall 
gather  out  of  his  kingdom  all  things  that  of- 
fend, and  them  Which  do  iniquity  ;  and  fliall 
caft  them  into  a  furnace  of  fire:  There  fhall 
be  wailing  and  gnafhing  of  teeth."  So  fhall 
it  b*e  in  the  end  of  the  world  :  The  angels  fhall 
come  forth,  and  fever  the  wicked  from  among 
the juft  ;  and  (hall  caft  them  into  the  furnace 
of  fire  :  There  fhall  be  wailing  and  gnafhing 
of  teeth."     Chap,  xvi,  25,  &c.  Whofoever  will 

:  his  life, •  fhall  lofe  it.  For  what  is  a  man 
profited,  if  he  'fhall  gain  the  whole  world,  and 
lole  his  own  foul  ?  Or,  what  fliall  a  man  give 
in  exchange  for  his  foul?  For  the  fon  of  man 
fhail  come  in  the  glory  of  his  Father,  wich  his 
angels  ;  and    then    fhall   he  reward  every  man 

ruling  to  his  works."  Chap,  xviii.  8,  9. 
M  If  thy  hand  or  thy  foot  offend  thee,  cu: 
•    V  them. 


Self.  L  (     28     ) 

them    off  and   caft    them   from    thee  j  jt  is 
better   for  thee  jo  enter  into  life  halt  or  maim-  ' 
cd,  rather  than  having  two  hands  or  two  leet, 
to  be  cad  into  evcrlafling  fir-e.     An  J  if  thine  eye 
offend  thee,  pluck  it  out,  and  caft  it  from  thee  % 
It  is  better  for  thee  to  enter  into  life  with  one 
eye,  than  having  two  eyes  to  be  call  into  bell 
fire/'     Chap..xxi.  44.     "  And  whofoever  fhall 
fall  on  this    ftone,   fhall   be   broken  :  But   on 
■whomfocver  it  fhall  fall,  it  will   grind    him  to 
powder/'      Chap.    xxii.     13.     "  Then  faid  the 
king  to  his  fervants,  Bind  him  hand  and  foot,  an 
take  him  away,  and  caft:  him  into  outer  dark- 
nefs :  There  fhall  be  weeping  and  gnafhing  of 
teeth.  For  many  are  called,  but  few  are  choien/* 
Chap,  xxiii.  14,  33.     "Wo  unto  you,  Scribes 
and  Pharifees,  hypocrites ;  for  ye  devour  widows 
houfes,  and  for  a  pretence  make  long  prayers; 
therefore  ye  fhall  receive  the  greater  damnation. 
Ye  ferpents,  ye  generation  of  vipers,  how  can 
ye  efcape  the  damnation  of  hell  ? "     Chap.  xxiv. 
50,  s'u     "  The  Lord  of  that  fervant  fhall  come 
in  a  day  when  he  looketh  not  for  him,  and  in 
an  hour  that  he  is  not  aware  of;  and  fhall  cut 
him  afunder,  and  appoint  him  his  portion  with 
the  hypocrites  :  There  fhall  be   weeping  and 
gnafhing  of  teeth."     Chap.  xxv.  10,  &c.    "And 
while"  they  went  to  buy, -the  bridegroom  came, 
and  they  that   were   ready,  went  in  with  him 
to  the   marriage,  and  the  door  was  flrut,     Af- 
•ward  came  alio   rhe  other  virgins,'  faying8 


1 


>rd 


(     2j)     )  Sell.  I. 

Lord,  Lord,  open  to  us.  But  he  anfwered  and 
raid,  Verily  I  (ay  unto  you,  I  know  you  nor* 
For  unto  every  one  that  hath  fhall  be  given, 
and  he  fhall  have  abundance;  but  from  him 
that  hath  not,  fhall  be  taken  away  even  that 
which  he  hath.  And  caft  ye  the  unprofitable 
fervant  into  outer  darknefs  :  There  fhall  be 
weeping  and  gnafhing  of  teeth/'     Chap.  xxvi. 

!  24.  u  The  fon  of  man  goeth  as  it  is  written  of 
him  :  But  wo  unto  that  man  by  whom  the  fon 
of  man  is  betrayed:  It  had  been  good  for  that 
man,  if  he  had  not  been  born."  Mark  viii.  38* 
18  Whofoever  therefore  fhall  be  afhamed  of  me, 

f  and  of  my  words,  jn  this  adulterous  and  finful 
generation;  of  him  alfo  fhall  the  fon  of  man  be 
afhamed,  when  he  cometh  in  the  glory  of  his 
Father,  with  the  holy  angels."  Chap.  ix.  43, 
&c.  "  And  if.  thy  hand  offend  thee,  cut  it  off: 
it  is  better  for  thee  to  enter  into  life  maimed,  than 
having  two    hands,    to  go    into    hell,    into    the 

\  fire  that  never  fhall  be  quenched :  Where  their 
worm  dicth  not,  and  the  fire  is  not  quenched. 
And  if  thy  foot  offend  thee,  cut  it  off:  It  is  bet- 
ter for'thce  to  enter  halt  into  life,  than  having 
two  feet,  to  be  caft  into  hell,  into  the  fire  that 
never  fhall  be  quenched  :  Where  their  worm 
dieth  not,  and  the  fire  is  not  quenched.  And 
if  thine  eye  offend  thee,  pluck  it  out-:  It  is -bet- 
ter for  thee  to  enter  into  the  kingdom  of  God 
with  one  eye,  than  having  two  eyes,  to  be  call 
into  hell  fire  :  Where  their  worm  dicth  not,  and 

the 


Sep.  L  (     30     ) 

the  fire  is  not  quenched,"  Chap.  xyi.  16.  "He 
that  believeth  not,  fhall  be  damned."  Luke, 
vi.  24,  25.  "  Wo  unto  you  that  are  rich  : 
For  yc  have  received  your  confolation.  Wo 
unto  you  that  are  full  :  For  ye  fhall  hunger. 
Wo  unto  you  that  laugh  now:  For  ye  fhall 
mourn  and  weep."  Chap.  xiL  5,  &c.  "  But 
1  will  forewarn  you  whom  you  fhall  fear, 
Fear  him  which,  after  he  hath  killed,  hath  pow- 
er to  cafl:  into  hell:  Yea,  I  fay  unto  you,  fear 
him.  Bur  if  that  fervant  fay  in  his  heart,  My 
Lord  delayeth  his  coming,  8cc.  The  Lord  of 
that  fervant  will  come  in  a  day  when  he  look- 
eth  not  for  him,  and  will  cut  him  in  fundcr, 
and  appoint  him  his  portion  with  the  unbelie- 
vers. And  that  fervanr  which  knew  his  Lord's 
will,  and  prepared  not  himfeif,  neither  did  ac- 
cording ro  his  will,  fhall  be  beaten  with  many 
ftripes.  When  thou  goeft  with  thine  adverfary 
to  the  magiftrate,  as  thou  art  in  the  way,  give 
diligence  that  thou  mayeft  be  delivered  from 
him;  left  he  hale  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  the  officer 
cafl-  thee  into  prifbnj  I  tell  thee,  thou  fhalt 
not  depart  thence,  till  thou  haft  paid  tha  Tery 
laft :  mite,"  Chap,  xiii.  25,  &c\  "When  once 
the  mafter  of  the  houfe  is  rifen  up,  and  hath 
fiiut  to  the  door,  and  ye  begin  to  fland  without, 
and  to  knock  at  the  door,Vaying,  Lord,  Lord, 
open  unto  us,  he  .'fhall  fay,  I  tell  you,  I  know 
you  not ;  depart  from  me,  all  ye  workers  of  in;* 

quity. 


Sell.  I.  ( ■    Z\     ) 

quity.     There  fiialj  be  weeping  aiul   gnafiiihg 
of  cccrh  when  yc  (hall  fee  Abraham,  lfaac,  and 
Jacob,  and  all  the  prophets  in  the  kingdom  of 
God,  and   you   yourfelves  thnift  out."     Chap, 
xvi.  22,  &c.    "  The  rich  man,  alio  died,  and  was 
buried.     And  in  hell  he  lift  up  his  eyes,  being 
in  torments,  and  feeth   Abraham   afar  off,  and 
Lazarus  in  his  bofom.     And  he  cried,  and  fai!. 
Father  Abraham,  have  mercy  on  me,  and  fend 
Lazarus,   that  he  may  dip  the  tip  of  his  finger 
in  water,  and  cool    my  tongue  ;  for  I   am  tor- 
menred  in  this  flame.     But  Abraham  laid,  fan, 
remember  that  thou  in  thy  life  time  receivedft 
thy    good    things,    and   likewife   Lazarus  evil 
things  :  But  now  he  is  comforted,  and  thou  art 
tormented.     And  befides  ail  this,    between  us 
and  you  there  is   a  great  gulph   fixed  ;  fo  that 
they  which  would  pafs  from  hence  to  you  can- 
not ;  neither  can   they  pafs  to  us,    that   would 
come  from  thence/'    John  hi.  14,  15,  i  6,  "And 
as  Mofes  lifted  up  the  ferpcut  in  thenvildernefs, 
cv-cn  fo  mult  the  fi>n  of  man  be  lifted  up  ;  that 
whofoevcr  believethin  h\m,  Jlwuld  not  per  if:,  but 
have    eternal    life.      For    God    fo    loved  the 
world,  that  he  gave  his  only  begotten  Ion,  t 
whoiocver  believeth  in  him,  fljokld  no4  pertfi, 
have  evcrlaftinglife."     In  thefc  words  it  is  im- 
plied, that  they  who  believe  not  on  CI) lift  ihall? 
■perifh  ;  and  perifhing  is  directly  oppofed  to  hav- 
ing cverlafting  life.     All  is  implied  here  which 
isexprefsly  aliened  in  v.  36,  u  He  that  believeth 

not 


Se3.  I.  (  .32     ) 

not  the  fon,  fhall  not  fee  life  ;  but  the  wrath  of 
God  abideth  on  him/'     Chap*  v6  28,  £9.  "  The 
hour  is    coming,   in   which  all  thac   are  in  the 
graves  fhall  hear  his  voice,  and  {hall  come  forth  \ 
they  that  have  done  good,  unto  the  refurreclion 
of  life  ;  and  tjiey  that  have  done  evil,   unto  the 
refurrefiton   of  damnation*9     Chap,    viii.   2r,    24/ 
"  1  go  my  .way,  and  ye  (hall  feek  me,  and  fhall 
die  in  your  fins.     Ye  arc  of  this  world,  I  am  not 
of  this  world.     I  faid  therefore  unto  you,  that 
ye  fhall  die  in  your  fins  :  For  if  ye  believe  not  thac 
I  am  h€%yejf;all  dip  in  your  fins"     What  Cbnft 
repeatedly  threatens  in  thefe  words,  muftbe  evil 
that  would   come  on  them   after  their  death, 
which  can  be  no  lefs  than  a  proper  punifhment 
for  their  fins.     Chap.  xii.  25,  48.     "  He  that 
loveth  his  life,  fhall  lofe  it :  And  he  that  hateth 
bis  life  in  this  world,  fhall  keep  it  unto  life  e* 
ternal."     Lofing  his  life,  is  an  evil  which  Ur  op- 
pofed  to  keeping  it  to  life   eternal  ;  therefore 
mud  mean  eternal  death.     "  He   that  rejecleth 
mc9  and  receiveth  not  my  words,  hath  one  that 
judgeth  him  :  The  word   that  I   have  fpoken, 
die  fame  fhall  judge  him  in  the  lafl  day."    That 
he  fhall  then   be  condemned  and   punifhedr 
Chap,  xv/ 6.     "If  a' man  abide  not  in  me,  he 
h  cafl  forth  as  a  branch,  and  is  withered;  and 
men  gather  tharn,  and   cad  them   into  the  fire, 
and   they  are  burned."     Mattb.  xxv,  41,  46c 
"  Then  fliall  he  fay  unto  rhem  on  the  left  hand, 
Depart  from  me,   ye  curfedf  into  evcrlafting 

fire 


sis.  I, 

fire,  prepared  for  the  devil  and  his  angels* 
And  theie  fhall  go  away  into  everlafting  pu- 
nishment." 

Who  can  read  all  thefe  words  of  Chrift,  and 
yet  think  that  he  came  into  the   world   with  a 
defign  to  fave  all  men  from  future  puniihment  ? 
If  wc  had  nothing  but  his  own    declarations  to 
determine  us,   thefe  are  more  than  diffident  to 
give  us  as  much  aflurance,  that  the  wicked  will 
be  punifhed  to  a  great  and  awful  degree  in  a  fu- 
ture (late,  as  we  can  have  that  he  is  the  fon  of 
God,  the  faviour  of  the  world  j  yea,  we  cannot 
doubt  of  the  former,  without  calling  the  latter 
equally  in  que  (lion.  No  perfon  that  ever  (poke 
on  earth  by  divine  infpiratjon,  has  (aid  fo  much 
of  the  future  punifhment  -of  the   wicked,   and 
preached  hell  and   damnation  fo  much,  and  fo 
ofren,    or  fet  it  info  awful  and  fbocking  a  light, 
as  did  the   only  begotten  fon    oi  God,    who  is 
full  of  grace  and  truth. 

But  what  we  find  in  the  writings  of  the 
apoflles  of  Chrifl,  will  fhew  how  they  under- 
flood  him  on  this  point,  and  flrengthen  the  evi- 
dence of  the  deftruclion  and  puniihment  of  the 
wicked,  in  a  foture  flare,  if  it  be  capable  of  re- 
,   ceiving  any  addition. 

Aft.  iii.  23.     "  And   it   (hall   come  to  paff, 

that  every  foul  which  will  not  hear  that  propher, 

(  fhall   be    deilroycd   from   among  the   people." 

Theie  words,   with  the  foregoing,  are  a  quota- 

1  from  Mofcs,  made  by  the  apoftlc  Peter,  in 

his 


Salt/  (    34    9 

his  fpeeeh  to  the  people  in  the  temple;  which 
words  he  applies  to  Chrift,  as  being  the  pro- 
phet oi  which  God  fpeaks  by  Mofes,  and  hereis 
a  threatningof  certain  deftruftion  to  every  foul 
who  fhall  disregard  this  prophet.  Chap.  xiii.  40, 
4U  <c  Beware  therefore,  left  that  come  upon 
you,  which  is  fpoken  of  in  the  prophets,  Behold, 
ye  defpifcrs,  and  wonder  and  perifh."  Chap, 
xxiv.  25.  And  as  he  reafoned  of  rightcouihefs, 
temperance,  and  judgment  to  come,  Felix 
trembled"  What  couid  there  be  in  Paul's  preach- 
ing to  make  Felix  tremble,  if  he*brought  no 
evil  into  view,  as  coming  on  the  unrighteous 
and  intemperate,  at,  and  after  the  day  of 
judgment?  If  he  had  preached  to  this  wicked 
Roman  governor,  that  there  was  no  future  pu- 
nifhment  to  be  feared:  Yea,  if  he  had  not 
preached  the  contrary, '  Felixjcould  not  have 
been  terrified.  Paul  brought  the  day  of  judg- 
ment into  view,  as  matter  of  great  terror,  to 
wicked  men  >  therefore  he  preached  that  they 
would  then  be  condemned,  and  punifhed  ac- 
cording to  their  evil  deeds  in  this  life.  This 
appears  from  the  words  under  confederation  ; 
and  alfo  from  St,  Paul's  own'  words,  2  Cor.  v. 
10,  11.  "For  we  nuift  all  appear  be/ore  the 
judgment  feat  of  Chrift,  that  every  one  may 
receive  the  things  done  in  the  body,  according 
to  that  he  hfith  done,  whether  it  be  good  or 
bad.  Knowing  therefore  the  terror  of  the  Lord, 
1*<?  fprfwadi  men''     What  words.  c&n  more  t 

pre  hi  7 


35    )  Scd.h 

Tsly  declare,  th^t  they  who  die  impenitent  ill 
their  fins,  (hall,  at  the  day  of  judgment,  be  con- 
demned by  Chrift,  to  a  punifhment  anfwerable 
to  the  number  and  magnitude  of  the  crimes,  of 
which  they  were  guilty  in  this  life  ?  And  this 
was  the  terror  which  the  apoftles  had  in  view  | 
by  difplaying  which,  they  fought  to  perfwade 
men  to  fly  from  the  wrath  to  come.  They 
who  believe  the  wicked  will  not  be  punifhed 
after  the  day  of  judgment,  do  not  know  the 
terror  of  Chrift,  of  which  St.  Paul  here  fpeaks ; 
but  deny  that  there  is  any  fu'ch  terror.  And 
were  a  Felix  to  hear  them  preach,    and   believe 

I  what  they  fay,  he  would  be  fo  far  from  tremblings 
that  he  would  be  foothed  into  perfect  fecurity. 
But  let  us  proceed,  and  fee  what  this  apoillefays 
further  of  future  punifhrnenf.  Rom.  i.  18. 
"  For  the  wrath  of  God  is  revealed  from  heaven,' 
•gainft  all  ungodlinefs,  and  unrightepufnefs  of 
men,  who  hold   the  truth  in  unrighteoufnefs." 

^  Chap.  ii.  5,  &c.  "  But  after  thy  h'ardnefs  and 
impenitent  heart,  treafureft  up  unto  thyfelf wratb$ 
again/i  the  day  of  wrath,  and  revelation  of  the 
righteous  judgment  of  God.  Who  will  render 
to  every  man  according  to  his  deeds.  Unto 
them  tbar  are  contentious,  and  do  not  obey  the 
truth,  but  obey  unrightcoufnefs  ;  indignation  and 
wrath,  tribulation  and  angv.ijh,  upon  every  foul 
olman  that  doth  evil.  For  as  many  as  havellnnccf 
without  law,  frail  peri fb  without  la.w  :  And  as 
many  as  have  finned  in  the  law,  fhall  be  judged' 

G  by 


(     3  6    }  St/t.t 

by  the  law  ;  in  the  day  when  God  fhall  judge 
the  fecrets  of  men  by  Jefus  Chrift,  according  to 
my  gofpel."    Chap.   viii.  13.   6i  For  if  ye  live 
after  the  fie(h,je  (hall  die."  That  is  the  fecond 
death,  which  is  the  wages  of  fi»,  in  oppofition 
to  eternal  life.     *'  For  the  wages  of  fin  is  death; 
but  the  gilt  of  God  is  eternal  life,  through  Jefus 
Chrift    our   Lord."     Chap.  ix.  22.  "  What  if 
God,  willing  to  fhew  his  wrath,  and  make  his 
power  known,   endured  with  much  long  ful- 
lering the  vcfiels  of  wrath,  fitted  to  deftrudtion." 
1  Cor.  i.  18.  with  %  Cor.  ii.  15,  16.    "  For  the 
preaching  of  the  crofs  is  to  them  that  -perifh  fool- 
ifhnefs :  But  unto  us  which  are  faved,  it  is  the 
power  of  God.     For  we  are  unto  God  a  fweet 
favour  of  Chrift,  in  them  that  are   faved,  and  in 
ihem  that  peri/h.     To  the  one  we  are  a  favour  of 
death  unto  death  ;  and  to  thfe  other  a  favour  of 
life  unto  life.  "  1  Cor.iii.  17.  "  If  any  man  defile 
the  temple  of  God,  himjhall  God  defiroy"  Chap. 
ix.  27.  u  Hut  1  keep  under  my  body,  and  bring 
it  into  fubjeftion  ;  left  that  by  any  means,  when 
I  have  preached  to   others,  /  myfe-lfjlmldbe  a 
caftaway?     Gal.  vi  .7,  8,    "Be  not  deceived  j 
God  is  not   mocked  1  For    whatsoever  a  man 
foweth,  that  fhall  he  reap.     For  he  that  foweth 
to  the  fiefh,  fhall  of  the  flefh  reap  corruptions 
but  he  that  foweth    to    the  fpirit,    fhall  of  the 
fpirit  reap  life  cverlafting."  Eph.  v.  5,  6.  "  For 
this  ye  know,  that  no   whoremonger,  nor  un- 
clean perfon,  nor  covetous  man,  hath  any   in- 
heritance 


> 


(     37     )  St*  I 

hcritance  in  the  kingdom  of  Chrift,  and  of  God, 
Let  no  man  deceive  you  with  vain  words:  For 
becau/e  of  tbefe  things  cometh  the  wrath  of  Cod  upoi$  , 
the  children  of  difobedience."     Phil.  i.  28,   "  And  ' 
in  nothing  terrified  by  your  advarfaries :  Which 
is  to  them  an  evident  token  of  -perdition ;  but.  to 
you  offalvation,andthatofGod,"  Chap.  iii.  18, 
19,    "  For  many  walk,  of  whom  1  have  told  you 
'often,  and  now   tell  you,   even  weeping,    that 
they  arc   the  enemies  of  the  crofs   of    Chrift: 
wb$fe  tnd  it  deftruftion"  Col.  iii.  5,  6*     "  Mor- 
tify therefore  your  members  which  are  upon 
the   earth,    fornication,   covetoufnefs,  &c.    for 
which  things  fake,  the  wrath  of  God  comet h'  on 
the  children  of  di/obediente"     v.   25.     u  Bur  he 
that  doth  wrong,  fhall  receive  for  the  wrong  -which 
he  hath  done  ;  And  there  is  no  refpedt  of  perfons." 
1  ThelT.  i.   10.     "Whom  he  raifed   from  the 
dead,  even  Jefus,    which  delivered  us  from   ths 
wrath  to  come."     Chap.  iv.  6.     "  That  no  man 
go  beyond  and  defraud  his  brother  in  any  mat- 
ter ;  becaufe  the  Lord  is  the  avenger  of  all  fucb, 
as  we  alfb  have  forewarned  you,  and  tcftified." 
Chap.  v.  3.     "  For  when  they  fhall  fay,  peac« 
•nd   fafcty ;    then   fudden   deftruffion   cometh 
upon    them,    as   travail   upon  a  woman   with 
child:  And  they  frail  not  efcapc"     2  Theff.  i.   6, 
7,  8,  9.     "  Seeing  it  is  a  righteous  thing  with 
God  to  recompenfc  tribulation    to   them   that 
trouble  you  ;    and   to  you    who   are   troubled, 
reft  with  us,   whqj  the  Lord  Jems  ihail  bo 

rercakd 


SeB.  h  (     33     ) 

.revealed  from  heaven,  with  his  mighty  am; 
in  flaming  fire,  taking  vengeance  on  them  that 
know  not  God,  and  that  pbe/  not  the  gofpel 
of  our  Lord  Jefus  Chrift :  Who  (hall  be  pu- 
nifhed  with  cverla(tingdeftru£tion  from  the  pre- 
fence  of  the  Lord,  and  the  glory  of  his  power/' 
Chap.  ii.  10,  h,  i2?  "  And  with  all  deceivable- 
Iiefs  of  unrighteoufnefs,  in  them  that  peri[h  ;  be- 
caufe  they  received  not  the  love  of  the  truth, 
that  they  might  be  faved.  And  for  this  caufe 
God  Avail  fend  them  ftrbng  delufion,  that  they 
fhould  believe  a  lie  1  That  they  all  might  be  damn* 
ed,  who  believed  not  the  truth,  but  had  plea- 
sure in  unrighteoufnefs/*  1  Tim,  v.  24.  "  Some 
mens  fins  are  open  before  hand,  going  before  to 
judgment  ;  and  fome  men  they  follow  after/' 
Chap.  vi.  9.  (i  But  they  that  will  be  rich  fall 
into  temptation,  and  a  fnare,  and  into  many 
foolifh  and  hurtful  lufls,  witch  drown  men  in  dc- 
ftruSion  and  perdition."  2.  Tim,  ii.  12,  "  If  we 
iuffer,  we  fhall  alfo  reign  with  him  :  If  we  de«? 
ny  him,  be  alfo  will  deny  us"  Heb.  ii.2,  3.  "  For 
if  the  word  fpoken  by  angels  was  fledfaft,  and 
every  tranfgreflion  and  difobedience  received  a. 
juft  recompence  of  reward  ;  how  fhall  we  cf- 
cape,  if  we  negleft  fo  great  falvation  ?"  Chap. 
xii-  19.  compared  with  iv.  11.  "  So  we  fee  that 
they  could  not  enter  in  becaufe  of  unbelief.  Let 
ps  labour  therefore  to  enter  into  that  reft,  left 
any  man  fall  after  the  fame  example  of  unbelief/* 
£hap.  vi.  4,  &c,  "  For  it  is  impoifible  for  thofij 

who 


(    19    )  &R.-1 

3  were  once  enlightened,  &£,• — If  they  (hall 
iall  sway,  to  renew  them  again  unto,  repentance  : 
Seeing  they  crucify  to  themfelves  the  Son  of 
God  afrefh,  and  put  him  to  an  open  fhame. 
For  the  earth,  which  drinketh  in  the  rain  that 
cometh  oft  upon  it,  and  bringeth  forth  herbs* 
&c.  receive*  h  bleffiug  from  God.  But  that 
[Which  bcareth  thorns  and  briars,  is  rfcjefted, 
and  is  nigh  unto  curfing  :  Whole  end  is  to  be 
burned."  Chap.  x.  26,  &c.  "  For  if  we  fin 
wilfully  after  that  we  have  received  the  know- 
ledge of  the  truth,  there  remaineth  no  more  fa- 
crifice  for  fins  :  But  a  certain  fearful  looking 
for  of  judgment,  and  fiery  indignation,  which 
fhall  devour  the  adverfarses,  He  that  defpifed 
Mofes's  law  died  without  mercy:  Of  bow 
much  forer  punijliment,  fuppofe  jr,  flail  be  be  thought 
'worthy %  who  hath  trodden  under  foot  the  Son 
of  God,  and  counted  the  blood  of  the  covenant, 
therewith  he  was  fandtified,  an  unholy  thing  ; 
and  hath  done  defpite  to  the  Spirit  of  Grace  i 
For  we  know  him  that  hath  faid,  Vengeance 
belongeth  unto  me,  1  will  recompense,  faith  the 
Lord.  It  is  a  fearful  thing  to  fall  into  the 
Jiands  of  the  living  God  !  But  we  arc  not  of 
th#m  who  draw  back  unto  perdition;  but  of  them 
that  believe,  to  the  faving  of  the  foul."  Chap* 
xii.  15,  &c.  "  Looking  diligently,  left  any 
rnan  fail  of  the  grace  of  God;  left  any  root  of 
bitternefs  fpringing  up,  trouble  you,  and  there- 
by many  be  defiled  ;  Left  there  be  any  fornica- 
tor, - 


Seel.  I.  (     40     )    . 

tor,  or  profane  pcrfon,  as  Efau,  who  for  one 
morfel  of  meat  fold  his  birthright.  For  ye 
know  how  that  afterward,  when  he  would  have 
inherited  the  bleffing,  he  was  rejeded  :  For  he 
found  no  place  of  repentance,  though  he  fought 
it  carefully,  with  tears.  See  that  ye  rcfufc  not 
him  that  fpeakcth  :  For  if  they  cfcaped  not  who 
refufed  him  that  (pake  on  earth,  much  more  Jlmll 
we  e/cepe,  if  wc  turn  away  from  him  thai 
ipoaketh  from  heaven." 

We  have  alfo  the  apcftle  James's  witnefs  to 
future  puniflimcnt.  Jam.  ii.  i%.  "  For  he  fhall 
have  judgment  without  mercy,  that  hath  fhew- 
cd  ho  mercy."  To  have  judgment  without 
mercy,  is  to  be  punifhed  according  to  his  ill 
defert,  Jana.  iv.  12.  "  There  is  one  lawgiver, 
who  is  able  to  fave,  and  to  dejlroy  :  Who  art 
thou  that  judgeft  another?"  Jam.  t.  i,  Sec. 
V  Go  to  now,  ye  rich  men,  weep  and  howl/<?r 
your  miferies  that  /ball  come  upon  you.  Your  gold 
and  your  filver  is  cankered ;  and  the  ruft  of 
them  fhall  be  a  witnefs  againft  you,  and  fhall 
eat  your  flefh,  as  it  were  fire :  Ye  have  heap** 
ed  treajure  together  for  the  la  ft  days!' 

St.  Peter  comes  next  in  courfe.  i.  Pet.  ml 
39.  "  By  which  alfo  he  went  and  preached  to  the 
fpirits  in  prifon  ;  which  fometimc  were  difobe- 
dient,  when  once  the  long  fuffering  of  God 
waited  in  the  days  of  Noah,  while  the  ark  was 
preparing."  Here  the  ipirits  of  the  finners  of 
the  old  world,  to  whom  Noah  preached,  being 

influenced 


(    4J     )  Si8A> 

influenced  thereto  by  the  fpirit  of  Cbrift,  are 
ipoken  of  as  being  in  prifon,  when  St.  Peter 
wrote,  which  was  above  2000  years  after  they 
left  this  world,     They  arc  therefore  prifoners 
n*w%  confined  in  darknefs  and  defpair,  to  the 
judgment  of  the  great  day.     Chap.  iv.   17,    18, 
u  For  the  time  is  come  that  judgment  muft  be- 
gin at  the  houfe  of  God  :  And  if  it  ftrft  begin  at 
us,  what  Jhall  be  the  end  of  them  that  obey  not  the 
g9lpel  of  God>  And  if  the  righteous  fcarcely  be 
laved,  -where  fhall  the  ungodly  and  the  Jinner  ,. 
pear  ?"     Chap.  v.  8.  M  Be  fober,  be  vigilant ;  be- 
caufe  your   adverfary,  the  devil,  as  a  roar 
lion,  walketh  about  feekingwtiom  he  may  devout 
2.  Pet.  ii.  1,3,  &c.    M  Who  bring   on    them/elves 
fwift  diftruftion.    Whofe  judgment  now    of  a 
long  time  lingercth  not,  and  their  damnation  flu 
bcretb  not.     For  if  God  fpared  not  the  angels 
thac  finned,  but  caft  them  down   to  hell,  and 
delivered  them  into   chains  of  darknefs,  to  be 
referred  unto  judgment,  and  fpared   not  the 
old  world,  bringing/m  the  flood  upon  the  world 
of  the  ungodly  ;  and  turning  the  cities  of  Sodom  m 
and   Gomorrah   into  afhes,    condemned  them 
with  an  overthrow,  making  them  an  example 
unto  thole  that  after  fhould  live  ungodly  ;  the 
Lord  knoweth  how  to  referve  the  unjnft  unto 
the  day   of  judgment ,   to  he  punifhed.     Thcfe,    as 
natural  brute  beads,  made  to  be  taken  and 
ftroyed,  fhall  utterly  per  if])   in  their  corruption, 
Thefe  are  wells  wit  |  ater,  c]  hat  ore 

carri 


SdL  I 

carried  with  a  tempefl,  to  whom  the  mijl  of  dark* 
vefs  is  rejerved  forever"  Chap.  iii.  7,  9,  16. 
"  But  the  heavens  and  the  earth  which  are  now, 
by  the  fame  word  are  feept  in  (lore,  refsrved 
unto  fire  againft'the  day  of  judgment,  and  per- 
dition 0/  ungodly  wen.  The  Lord  is  not  Hack 
concerning  his  pro'mife  (as  fome  men  count 
flacknefs)  but  is  long-fuffering  to  us -ward,  not 
willing  that  any  fhould  periflv  but  that  all 
fhould  come  to  repentance."  Here  it  is  fup- 
pofed  that  all  will  perifh,  who  do  not  come  to 
repentance  in  this  life,  while  God  waits  on 
them ;  and  therefore  certain  definition  to  thofe 
who  continue  impenitent  through  life,  under 
all  means  ufed  with  them  to  bring  them  to- re- 
pentance, is  in  thefe  words  fully  afTerted. 

It  will  be  thought  flrange,  perhaps,  by  fome, 
that  this  paffage,  from  which  it  has  been  infer- 
red ths^t  all  mankind  will  be  faved,  fhould  be 
tefed  to  prove  directly  the  reverfe,  viz.  that 
many  will' perifh.  It  has  been  faid,  if  God  is 
not  willing  that  anjf  (hould  perifh,  certainly 
none  can  periflh;  for  who  hath  refilled  his  will  I 

To  this  it  may  beanfwered,  in  the  firft  place, 
That  it  is  certainly  very  ftrange  indeed,  and 
perfectly  unaccountable,  that  St.  Peter  fhould 
here  affert  that  none  of  mankind  will  perifh  ; 
fince  he  had  declared  the  contrary,  over  and 
over  again,  in  this  epiMle;  and  does  it  even  in 
this  very  paragraph.  He  had  faid,  that  falfe 
teachers  would  bring  on  themfelvcs  fwift  de~ 

fir  action* 


(    43    )  '    Sen. I. 

ftniiiion.-  That  God  referred  the  wicked  to 
the  day  of  judgment,  to  be  punijhei.  That  they 
fhall  utterly  PERISH  in  their  own  corruption. 
And  in  the  noxt  vcrfc  but  &ne  before  this,  (ays, 
the  heavens  and  the  earth  arc  r^ferved  unto  fire, 
againft  the  (lay  of  judgment,  and  perdition  ef  un- 
godly men.  And  with  reference  to  this  awful 
cataftrophe,  he  fays,  that  God  docs  not 
bring  it  on  immediately,  beeaufe  he  is  long  fuf- 
fering,  and  difpofed  to  give  men  time  and  op- 
portunity to  repent,  not  willing  that  any  fhould 
perifh  in  that  definition,  which  he.  had  juffc 
laid  was  coming  on  ungodly  men.      So  that  he 

f  here  aliens,  God  is  longfufiering,  not  willing 
that  any  fhould  perifh,  as  he  had  juft  faid  un- 
godly men  will  perifh;  for  whofe  perdition 
God  had  already  made  provifion. 

The  way  is  now  prepared  to  anfwer,  in  the 
next  place.  When  the  apoftle  fays,  God  is 
longfufiering,    riot  willing  that  any  fhould   pe- 

F  rrfli,  buc  that  all  fhould  come  to  repentance,  the 
natural,  plain,  and  only  confident  meaning  is, 
(hat  God  in  his  dealings  with  men,  in  his  pro- 
vidence, does  not  conlult  and  purfue  methods 
t  >  circumvent  and  enfnare  them,  to  prevent 
their  having  a  fufficient  and  fair  opportunity  to 
repent;  but  puts  them  under  all  proper  advan- 
tages for  this ;  fets  before  them  the  ftrongeft 
motives,  and  waits  upon  them  with  great  pa- 
tience and  long  fullering  ;  and  who  has  at  the 
fame  time  declared,  that  if  they  do  not  come  to 

H  repentance 


&£l.  (    44    ) 

repentance  in  this  life,  they  {hall  certainly  pe- 
rifh in  the*  perdition  of  ungodly  men.  Hor 
will  not  put  an  end  to  the  world,  until  he  has 
ufed  all  proper  and  fiiitable  means,  and  taken 
die  greeted  conceivable  variety  d!  methods  and 
ways,  in  the  wifeft  and  bell  manner,  adapted  to 
bring  them  to  repentance;  that  they  who  con- 
tinue impenitent  may  appear  in  their  true  obfli- 
nacy,  and  perverfenefs  and  be  left  wholly  with- 
out any  exeu'fe  ;  and  their  full  defert  of  the  de- 
flruction  which  God  will  bring  upon  them, 
and  his  righteoufnefs  in  punifhing  them,  may 
be  i'cen  in  the  cleared  light,  by  all 

And,  by  the  way,  they  who  fuppofe  that  Sr. 
Peter  here  afferts,  that  not  oncfhall  perifh,  mud 
allow  lie  equally  aflerts,  that  all  (hall  come   to 
repentance;  for   God  is  faid  to  will  the  latter, 
as  much   as  the  former.     And  this  repentance 
is  to  take  place  in  this  life  ;  becaufe  God  is  long- 
furfering  towards  them  in  this  world,  for  this 
end.    But  they  do  not  pretend,  that  God  brings 
all  men,  to  repentance  in   this  world.     If  then, 
notwithitanding<what  God  wills  refpecling their 
repentance,  they  do  not  repent;  what  evidence 
is  there   that  they  will  not  perifh  ?  If  they  fay, 
the  repentance  which  God    wills,  is    to   take 
place  in  the  other  world  ;  it  will  then  be  afked. 
Why  he  is   long  fuffering  toward  them  in  this 
ivorld,  in  order  to   their   coming  to  repentance 
in  the  other  world  ?     If  they  are,  not  to  come  to 
repentance  in  this  life,  why  does  God  wait  up* 


(     45     )  Scfi.L 

on  them  here,  even  to  long  fufFering,  and  not  fend 
them  directly  into  the  other  world,  where  they 
will  repent  ?  For  to  wait  on  them  here,  is  on- 
ly to  put  their  repentance  off  to  a  greater  dif- 
tancc.  To  fend  them  out  of  this  world,  is  the 
only  way  to  effect  and  haflcn  their  repentance. 
But  to  proceed, — This  apoftie  fpeaks  of  thole 
who  go  to  defHuciion  by  *abufing  the  holy 
fcriptures.  "In  which,  i.  c.  St.  Paul's  writings, 
are  fome  things  hard  to  be  underftood,  which 
they  that  are  unlearned  (or  rather  unteachahle) 
and  unliable  wreft,  as  they  do  alio  the  other 
fcriptures,   ujits  their  own    deflruftion" 

The  apoille  Jude  fpeaks  in  much  the  fame 
language  with  St,  Peter,  of  the  punifhment  and 
deftruclion  of  ilnners.     He  fays  "  I  will  there- 
fore put    yojj    in  remembrance  how  ,  that   the 
Lord,  having  laved  the  people  out   of    the  land 
of  Egypt,    afterwards   dtftroyei  them    that  be- 
leived   not.     And   the    angels  which  kept  not 
their  firft  eftate,  but  left  their  own   habitation, 
he  hath   referved  in  everlafting  chains,   under 
darknefs,  unto  the  judgment  of  the   great  day  ,* 
even  as  Sodom  and  Gomorr*ah,  and  the  citicsa- 
boutthem,  are  let  forth  for  an  example, hffexing 
the  vengeance  of    eternal    fire.     Like  wife    ihefe 
filthy  dreamers,  &c.— Wo  unto  them,  for.they 
have  gone  in  the  way  of  Cain,  arid  ran  greedily 
in  the  way  of  Balaam  for  a  reward,  and  pcrtfhed 
in  the  gaiofaying  of  Corah.     Thefe  a're  wander- 
ing (lars,  to  whom  is  referved  the  blacknejs  of  dark- 
nys forever"  Th 


Set!.  I.  (     46     ) 

The  apoflls  John,  who  fo  much  celebrates 
the  love  of  God,  yet  fpeaks  of  future  punifh- 
ment.  i  John.  v.  16.  "There  is  a  fin  unto  death: 
I  do  not  fay  that  he  (hall  pray  for  it."  That  is, 
there  is  a  fin  which  God  will  not  pardon  ;  but 
it  is  infallibly  connected  with  the  fecond  death, 
which  is  the  wages  of  fin.  I  therefore  do  not 
dired  any  chriflian  to  pray  for  the  pardon  of  this 
fin.  But  more  of  this  is  to  be  found  in  the  book 
of  the  Revelation,  written  by  St.  John.  Chap, 
ii.  ir.  "  He  that  ovcrcometh  Jhall  not  be  hurt 
§f  the  fecond  death.  It  is  here  implied,  that  all 
who  do  not  overcome  in  this  life,  fhall  fuffef 
the  fecond  death.  What  this  is,  we  fhall  find 
fully  explained  in  this  book,  Chap.  xi.  18. 
"  And  the  nations  were  angry,  and  thy  wrath  is 
come,  and  the  time  of  the  dead,  that  they  (hould 
be  judged,  and  that  thou  fhoulde&give  reward 
unto  thy  fervants ;  and  fluuldeft  deftroy  them 
-which  deftroy  the  tarth"  The  definition  here 
fpoken  of  is  confequent  en  the  day  of  judg- 
ment. Chap,  xiv,  9,  &c.  u  And  the  third  an- 
gel followed  thtm,  faying  with  a  loud  voice,  If 
any  man  worfhip  the  beafl  and  his  image,  and 
receive  his  mark  in  his  forehead,  or  in  his  hand, 
the  fame  flail  drink  of  the  wine  of  the  wrath  of 
Gvd)  which  is  poured  out.  without  mixture,  into  the 
cup  of  his  indignation:  And  he  f) all  be  tormented 
with  fire  and.  brim/lone,  in  the  prefence  of  the 
holy  angels,  and  in  the  prefence  of  the  Lamfe. 
And  the  (moke  of  their  ferment  afcendeth  up  forever 

and 


(    4/     )  S&% 

end  ever  :  And  they  have  no  reft  day  nor  night. 
And  the  angel  thruft  in  his  fickle  into  the  earth, 
and  gathered  the  vine  of  the  earth,  and  caft  it 
into  tne  great  wive-pre/s  of  the  vjvath  of  God. 
And  the  wine-prefs  was  rrodden  without  the 
city,  and  blood  came  out  of  the  wine-prefs, 
even  unto  the  horle-bridles,  by  the  fpace  of  a 
thoufand  and  fix  hundred  furlongs."  Chap, 
xix.  1,3,"  And  I  heard  a  great  voice  of  much 
people  in  heaven,  faying,  Alleluia  :  Salvation, 
and  glory,  and  honor,  and  power  unto  the 
Lord  our  God.  And  again  they  faid,  Alleluia. 
yind her  /moke  rofe  up  forever  and  ever.'*  Chap. 
xx  6,  &c.  "  Blefled  and  holy  is  he  that  hath 
part  in  the  firft  refurre£tion  :  Oh  fucb  the  (e- 
cond  death  hath  no  power.  And  fire  came  down 
from  God  out  of  heaven,  and  devoured  them. 
And  the  deviTthat  deceived  them,  was  caft  into 
the  lake  of  fire  and  brimftone,  where  thebeaft 
and  the  falfe  prophet  are :  Andfnall  be  tormented 
day  and  night ',  forever  and  ever.  And  I  faw  a 
great  white  throne,  and  him  that  fat  on  it. 
And  I  faw  the  dead,  fmall  and  great,  (land  be- 
fore God.  And  they  were  judged  every  man 
according  to  their  works.  And  death  and  hell 
were  cafl:  into  the  lake  of  fire.  This  is  the 
second  death.  And  whofoevcr  was  not 
found  written  in  the  book  of  life,  was  caft 
into  the  lake  of  fire."  Chap,  xxi,  8.  "  But  the 
fearful,  and  unbelieving,  and  the  abominable, 
and  murderers,  and  whoremongercrs,  and  for* 

cercrs, 


SeS.  I.  (48     ) 

cerers,  and  idolaters,  and    all   liars,    fhall  fiavc 
their    pure  in  the  lake   that  burneth 'with,  fire  . 
and  bi  iroftone  :  Wiic'h  is  the  fecond  death.     Ch. 
xxii,  io,     8jc*   "  And  he  laid    unto    me,    fcal 
not  the  fayings  of  the  prophecy  of  this  badk  : 
For  the  time  is  at  hand.     He  that  is  unjuft,  let 
Urn  be  uffjujt  dill)  and  he  Whjch  is  filrhy,  let  bt.m 
be  filthy  (lilt :   And  he  that  is  righteous,    let  him 
be  righteous  ftill  I  And  he  that  is  holy  let  him 
be  holy  dill.     And    behold    1   come   quickly; 
and  my  reward  is  With  me,    to   give  every  man 
^accordin^  as  bis  work  (hall  be.     Bleiled    are   they 
that  do  his  commandments,  that  they  may  have 
light  to   the    tree  of  life,  -and    may   enter  in 
through  the  gates  into  the  city.     For   without 
are  dogs  and  forcerers,  and  whoremongers,  and 
idolaters,  and  whofoever  loveth  and   maketh  a 
lie.     1  teftify    unto   every    man   that    hearctfv 
1  he  words  of  the  prophecy  of  this  book,  If  any 
man  fhall  add  unto  thefe   things,    God  (hall  add 
unto  him  the  f  (agues  that  are  'written  in  this  book. 
And  if  any  man  (hall  take  away  from  the  words 
of  the  book   of  this  prophecy,   God   (hall  take 
away  his  part  out  of  the  book  of  life,   and, out 
of  the  hoiy  city,  and  from    the  things   which 
are  written  in  this  book.     He  which  reftifieth 
rhefe   things,  faith,    furely    I    come   quickly, 
Amen." 

Having  thus  attended' to  what  we  find  in 
the  holy  fcriptures,  refpe&ing  the  future  pu- 
mfnment  of  the  wicked,  the  following  remarks 
raay  be  made  upon  it.  1.  Their 


(    49    )  &&  h 

i.  Their  punifhment   will    certainly  be  very 
great   and  terrible.     If  it    were   not    fo,    there 
would  not  be  fo  much  faid  of  it,  and  it  would 
not  be  reprefented    in  fuch   language,    and  by 
fuch  figures  and  fimilitudcs,  as  have  been  r ran f- 
cribed.     It  is  (aid,  they  (hall  be  cart  into  a    fur- 
nace of  fire,  where  they  fhall  exprefs  their  £n- 
guifh,  torture  and  rage,. by  wailing  and  gnafh- 
ing  of   teeth.     They  fhall   be    tormented  d.iv 
and  nighr,  without  ccflation,  or  the  leaft  infer- 
midior,  of  eafe,  in  a  lake  of  fire  and  brimftone. 
They  (hall  fuffcr  God's  fiery  indignation    and 
wrath,  being  in  the  utmoft  tribulation  and  an- 
guifh  :  And  in  punifhing  them  God   will   fhew 
his  wrath,  and  make  his  power  knowni;  they 
being  veflels  of  wrath,  fitted  to  this  terrible  dc- 
ftru&ion,  &.c.  &<*,     That  mufl  be  a  very  great 
and  dreadful  evil  which  requires  fuch  language 
as  this,  in  order  to  give  us  the  moil  proper  idea 
of  it,  that  we  can  have  in  this  (late  ? 

2.  It    is    abundantly  evident,    from   a  great 
number  of  the  paffages  of  fcripturc  which  have 
been  cited,   that  this  punifhment    is   to  be  ex- 
tended beyond  the  day  of  judgment  ;  yea,  will 
then  commence   in  its  proper  magnitude,    and 
terrible    perfection.     They    are  •faid  to  be  re- 
served unto  the  day  of  judgment,    to  be  f  unified 
They  are  faid  to  be  treafuring  up  wrath,  while 
in  this  world,   againft  that  day  of  wrath  :  And 
then  they  arc  to  receive  the  awful  fentencc  ffdm 
Chrirt,  Depart, ye  cur  fed,  into  eroerhfting  fire,  and 
*&ua\ly  go  away  into  cverU/iingpuniJbmtttt.  j.Jts 


Sea.  I.  (     50     ) 

3.  Is  it  not  furprifing,  that  any  who  profefs 
to  adhere  to  the  bible  as  a  revelation  from  God, 
fhould  belierc  there  is  no  punifliment  for  the 
wicked  in  a  future  (late;  or  if  thete  may  be 
fome  degree  of  evil  after  death,  it  will  not  be 
extended  beyond  the  day  of  judgment,  in  any 
inftance;  but  all  will  be  perfectly  happy  from 
that  time,  forever  !  This  notion  is  fo  dire&ly 
oppofed  to  the  fcripture  account  of  this  matter; 
and  particularly  the  pafTages  which  have  been 
now  mentioned  ;  that  it  may  be  cxpe&ed  they, 
efpecially  the  moft  fcnfible  of  them,  who  have 
embraced  it,  will  cither  foon  give  it  up,  and 
admit  that  the  wicked  will  be  punifhed  in  the 
future  ftate,  after  the  day  of  judgment ;  or  re- 
jecl  the  bible,  and  turn  deifts.  If  they  do  the 
latter,  they  will  be  more  confident  with  them- 
felves,  than  now  they  are.  If  they  perfift  in 
their  prefent  profelTed  belief,  with  the  bible  in 
their  hands,  they  muft  be  confidered  as  remark- 
able inftances  of  infatuation,  and  "ftrong  de- 
lufion."  They  indeed  fay,  they  have  a  number 
of  paffages  of  fcripture  in  favour  of  their  opi- 
nion. But  he  who  has  with  ferioufneis  and  at- 
tention confidered  the  fcriptures  which  have 
been  now  produced,  may  be  confident,  that 
no  fcripture  can  be  found  to  fupport  a  doclrine 
fo  direclly  contrary  to  fuch  a  great  number  of 
plain,  exprefa  declarations.  And  that  he  muft 
be  under  the  power  of  great  prejudice,  and 
enthufiafnij  who  can  be  confident  he  has  found 

one 


[    ji     )  StS.l. 

erne  pafTage  in  favour  of  fuch  a  doctrine. 
However,  the  fcriptures  they  produce  will  be 
particularly  confidered  hereafter ;  by  which',  it 
is  hoped,  the  juftice  of  this  remark  will  be  fuf* 
ficiently  fupported.  * 

I  4.  It 

*  To  evade  the  force  of  the  numerous  declarations  and 
threatnings  of  the  future  punifhment  of  the  wicked,  which 
have  been  recited  in  th«  foregoing  pages,  they  who  deny 
that  any  man  will  be  punUhed  in  the  future  ftate,  have  fu&~ 
gtftcd  the  following  things. 

It  has  been  faid,  Thefe  th'reatnings  are  all  leveled  againfl  the 
flns  of  men  ;  and  that  thefe  fins  or  evil  principles  m  mtny  when 
ftparated  from  tkem,  fhall  be  punijhed. 

But  to  talk  of  the  exigence  and  punifhment,  pain  and 
fufferings  of  fins  or  evil  principles  in  men,  when  fcparated 
from  thofe  Who  finned,  and  they  arc  made  perfectly  happy9 
is  too  abfurd  and  ridiculous  to  need  a  ferious  and  formal 
anfwer.  And  \i  is  difficult  to  conceive  how  any  man  can  be 
fatisfied  with  fuch  a  folution;  or  even  believe  what  he  advances. 

It  has  alfo  been  faid,  That  this  threatened  punifhment  is  to  be 
inflifttd  on  the  devils^  not  en  man, 

Anfwer.  Though  this  does  not  fhock  common  fenfe  fo 
much  as  that  juft  mentioned  ;  ycr,  it  flatly  contradicts  what 
is  exprcfled  in  every  threatning  t  for  wicked  men  are  threatened, 
not  devils.  It  undermines  all  ground  of  reliance  on  the  word 
of  God  ;  for  according  to  thi?,  when  he  fays,  hundreds  of 
limes,  that  wicked  men  fhall  be  punifhed,  and  particularly 
gives  their  character,  he  does  not  mean  any  fuch  thing  f 
Befides,  when  the  devil  fhall  be  caft  into  the  lake  of  fire,  the 
beaft  and  falfe  prophet  arc  there  with  him,  where  they  (hall 
be  termented  forever  and  ever.  Yea,  all  the  fearful  and 
unbelieving,  and  murderers,  and  whoremongers,  forcerers, 
idolaiers,  and  all  liars,  fhall  have  their  part  in  the  fame  lake 
of  fire.     Rev.  xx.   10.     xxi.  8. 

Oihrrs  have  faid,  Th.je  tbreatnin*s  are  deftgned  only  to  fhew 
what  fifiners  deferve ;  and  not  what  they  frail  juffcr  :  For  Chrijl 
/ujfers  the  whole  ;  all  the  evil  threatened  (alii  on  him.  1'hefinntf 
therefore  will  efcafa  wkcH  he  ether  wife  mufl  have  Juffered. 

Aniwcf 


Sreh  %  C     5 


*    )| 


4.  It  ought  to  be  obfcrTed,  that  though  thtfe 
fcriptures  hav^e  been  produced,  only  to  (hew, 
that  it  is  abundantly  afferted,  that  a  fore  and  aw- 
ful punifhraent   awaits  all  the  wicked   in  the 

future 

Anfwer  1.  This  is  directly  contrary  to  thofe  threatnings 
and  declarations,  it  is  exprefsly  laid,  in  a  great  variety  of 
paiTa2.es,  that  wicked  men>  whofe  character  is  particularly  and 
abundantly  defcribed,  ftull  themfeives,  in  their  own  per  (on  s, 
be  punifhed;  that  God  will  inflict  it  on  them\  and  Kh^x  theft 
fball  be  tewarded  according  to  their  works,  and  receive  of 
Chrift  the  judge,  lecording  to  what  they  have  done  in  the 
body  ;  and  that  thefe  (kali  actually  go  away  into  everlafting 
jHinifhmcnt,  &e.  Jcc. 

Anfwer  2,    If  thofe  declarations  and  threatnings  were  only 
to  declare  and  (hew,  what  all  men  deferve,  and  not  what  any 
will  fuffer  :  Or  if  they  all  rafer  to  Chrift,  and  he  is  the  only 
pcrfon   that  fufFcrs ;  then  one  man,  or  clafs  of  men,  of  a 
particular  character,  could  not  be  pointed  out  as  the  obje&s 
of  thefe  declarations  and   threatnings,  more  than  all  others  j 
lor,  on  this  fuppofition,  they  mult  be  equally  true  of  all  men# 
and  equally  applicable  to  them,  whatever  be  their  character; 
Why  then  is  this  punishment  threatened,   and  faid  to  be 
inflicted  only  on  one  clafs  of  men,  of  a  particular  character, 
viz*  Thofe  who   have  no   love  to   Chrift,   are  unbelievers, 
know  not   God,   and  do  not   obey  the  gofpei,  &c.    While 
not  one  threatning,  but  prornifes  of  deliverance  and  falvation* 
are  made  to  thofe  ©f  a  different  and  contrary  character  ;  and 
it  is  abundantly  declared"*  that  while  the  former  are  punifhed 
whh  everlafting  deftruction,  the  latter  fha'!  not  be  punifhed;, 
or  condemned,  h\xt  have  everlafting  life  ?  This  is  impoflible  ? 
On  the  whole,  do  not  fuch  notions  and  evafions  as  thefe, 
ferve  to  (hew  how  weak  and  dcfencelefs  their  caufe  is,  who 
aflVrt  there  is   no  punifhment  for  any  man  in  the  world  to 
come,  rather  than  to  give  it  fo  much  as  any  piaufibfe  fupport  ? 
Surely  they  tend  to  render  the  bible  ufelefs  and  •ontemptib!c. 
Muft  not  every   confident  friend   to  that  fncred  book,  reject 
them  with  abhorrance;  and  not   without  furprifc,  that  they 
frould  be  ever  thought  of,  by  sny  man  ? 


i     5%     )  &&*f 

future  ftate,  who  die  impenitent ;  yet,  from  an 
attentive  view  of  them,  they  prove  more,  even 
that  this  punifhment  will  be  without  end    This 
has  been   remarked  concerning  a    number  of 
fcriptures  that  have  been  mentioned,  in  which 
the  punifhment  is  not  exprejsly  faid  to  be  ever- 
lafting  ;  but  that  it  will  be  fo,  is  neceffarily  im- 
plied :  And  the  lame  remark  might  be  made 
concerning  a  number  of  others.     And  it  may 
be  obferved  here,  that  what  the  fcripture  lays 
of  future  punifhment,  being  confidered  in  one 
collective  view  ;  nothing   can  be  found  which 
carries  the  lead  intimation  that  this  punifliment 
will  evar  end  :  Which   we  might  expedt,  fince 
there  is  fo  much  faid  of  it,  if  this    were  true  ; 
efpecially,  fince  there  is  fuch  infinite  difference 
between  a  temporary  and    an   endlefs   punifh- 
ment, and  it  is  of  fuch  importance  to  men   to 
know,  whethar  it  be  without  end,  or  not :  But 
on  the  contrary,  the  whole  taken  together,    or 
if  every  paffage  be  viewed  feparately,  it  carries 
the  complexion  of  an  endlefs  punifhment  :    E- 
fpecially,  fince  it  is  fo  often,  and  in  fuch  a  par- 
ticular way  and  connexion,   aliened  to  be  eter- 
nal or  everltfiing.     But   as   this  was   not    to  be 
particularly  confidered  under  this   head,  it  of 
courfe  brings  us  to  the  next  fe&ion. 


SECTION 


SefJAL  (     54     ) 

SECTION      IL 

fflH  ERE  IN  it  is  particularly  confidered,  tube* 
ther  it  be  revealed  in  the  Holy  Scriptures,  thqt 
the  future  Tmijhment  of  the  Wicked  will  be 
endlefs. 

IT  is  particularly  and  abundantly  declared  in 
the  holy  fcriptures,  that  the  future  punifli- 
jnent  of  the  wicked  will  have  no  end. 

^he  evidence  of  this  prropofition  will  be  pro- 
duced under  the  following  particulars. 

First,  The  punifhment  of  the  wicked  is 
many  times,  in  the  fcripture,  exprefsly  declared 
to  beeverlafting,  eternal,  and  to  continue  for- 
ever. 

Thefe  pafTages  have  been  mentioned  under 
the  preceding  head,  but  mud  be  rehearfed  here, 
"with  a  view  to  illuftrate  this  particular.  Job. 
3cx.  7.  It  is  faid,  that  the  wicked  perifl)  forever* 
Pfal.  xcii.  7.  V  When  the  wicked  fpring  as 
the  graft,  and  when  all  the  workers  of  iniquity 
do  flourifh,  it  is  that  they  (hall  be  deftroyed/or 
ever."  Ifai.  xxxiv.  14*  The  evil  that  is  coming  on 
finners,  is  called  "everlafting  burnings"  And  the 
prophet  Daniel,  fpeaking  of  the  wicked,  fays, 
they  (hall  rife  to  fhame  and  everlafting  contempt. 
Chap.  xii.  2.  St.  Paul,  fpeaking  of  ChrifVs 
coming  to  judgment,  to  take  vengeance  on  all 
that  have  not  known  and  obeyed  him,  fays, 
they  (hall  be  punifhed  with  everlafting  dejlrudiom 
^he  apoflles  Peter  and  Jude,  fpeaking  of  the 

pvmilhment 


(     55     )  SettAl. 

punifhment  of  the  wicked,  fay,  "  To  whom 
the  mift  of  darknefs  is  referved  forever."—- 
u  To  whom  is  referved  the  blacknefs  of  dark- 
nefs forever.  Even  as  Sodom  and  Gomor- 
rah, and  the  cities  about  them,  giving  them- 
felves  over  to  fornication,  and  going  after 
ft  range  flefh,  are  fct  forth  for  an  example,  fuf- 
fering  the  vengeance  of  eternal  pre."  2  Peter, 
ii.  17.  Jade  v.  7.  13.  And  Chrift  himfelf  has 
repeatedly  declared,  that  the  punifhment  of  the, 
\v\cked  \\\\\  be  ever laJJirjg.  Mark  iif.  29.  "  tie 
that  fhall  blafpheme  againft  the  Holy  Ghoft, 
hath  never  forgivenefs,  but  is  in  danger  of  eter- 
nal damnation'1  Matth.  xviii.  8.  "  It  is  better 
for  thee  to  enter  into  life  halt  or  maimed,  rather 
than  having  two  l*ands  or  two  feet,  to  be  caft 
into  everlafting  fire.  Matth.  xxv.  41,  46. 
"  Then  (hall  he  fay  alfo  unto  them  on  the  left 
hand,  Depart  from  me,  ye  curfed,  into  ever- 
lafting fire,  prepared  for  the  devil  and  his  angels. 
And  thefe  fhall  go  away  into  everlafting  puni fo- 
ment:  But  the  righteous  into  life  eternal."  On 
the  laft:  mentioned  words,  the  following  obfer- 
vations  may  be  made. 

1.  Our  Saviour  here  gives  a  particular  and 
folemn  reprefentation  of  the  day  of  judgment, 
and  ftates  the  ifTue  of  it,  both  to  the  righteous 
and  the  wicked,  very  particularly;  and  doubt- 
lefs  ufes  language  that  is  quite  plain  and  intel- 
ligible, fo  that  the  final  ftate  of  one  and  the 
ether  is  prccifely  ftated,   and   will   be  clearly 

fuggefted. 


Mcci.  II.  (     56    ) 

fuggcflcd,  without   need  of  any  laboured  criti- 
ciiin.     The  Tubjeft  is  of  infinite  importance  to 
all :  And  when   our  divine  teacher  undertakes 
so  give  a  particular  account  of  it,  and  to  tell  all 
jnen,  of  every  capacity,  learned  and  unlearned, 
what  are  the  different  and  oppofitc  chara&ers  of 
jthofe  whom  he  will  fet  on  his  right  hand,  and 
on   his  left  •  and    what  will   be   the  fentence 
which  he  will  pronounce  on  each;  what  will 
be  the  reward  and  happineis  of  the  one,  and 
what  the  punifhraent  and  mifery  of  the  other; 
we  may  be  fure  he  has  chofen  words  that  are 
raofi  plain  and  eafy  to  be  understood,  and  beft 
fuited  to  convey  the  truth:  And  has  properly 
guarded  againft  every  miftake.     He  has  not 
left  us  in  the  dark  about  the  duration  of  the 
happinefs  of  the  righteous,   or  punifhment  of 
the  wicked  ;  whether  the  one  or  the  other  fhall 
be  endlefs,  or  infinitely  fhort  of  it*  but  moll 
certainly,  has  ftated  this  important  point,   in 
which  we  are  all  lo  much  interefted,  very  pre- 
ciiely  ;  fo  that  we  are  in  no  danger  ot  making 
a  miftakc,  and  of  taking  his  meaning  to  be  in- 
finitely otherwifc  than  it  really  is,  unlefs  it  be 
wholly  our  own  fault. 

2.  The  word  which  our  Saviour  ufes  twice, 
in  this  peflage,  to  denote  the  duration  of  the 
punifhment  ofw  the  wicked,  and  tell  us  how 
long  this  fhall  laft,  he  has  ufed  twenty  times 
on  various  oceafions,  and  in  different  difcourfes ; 
and  in  every  one  oi  thefc  inftanccs  he  evident- 


(     57     )  SeSJtt 

ly  ufes  it  in  exactly  one  and  the  fame  fenfe,- 
and  intends  by  it  an  endlefs  duration.  And 
when  he  ufes  it  twice  here  on  purpofe  to  tell 
us  how  long  the  punifhment  of  the  wicked 
(hall  continue,  is  it  poflible  that  he  fhould  in- 
tend by  it  fomething  infinitely  different,  a  du- 
ration infinitely  fhort  of  endlefs;  and  that  with- 
out giving  the  leaft  intimation  of  his  ufing  it 
in  fuch  a  different  fenfe? — -So  far  from  this, 
that  h©  ufes  it  in  fuch  a  connexion  here,  as 
will  naturally  lead  usto  underftand  him,  as  de~ 
figning  to  exprefs  an  endlefs  duration,  though 
he  had  never  ufed  the  word  on  any  other  occa- 
fion.     This  leads  to  another  remark, 

j.  The  fame  word  is  ufed  here,  in  the  very 
fame  fentence,    to  exprefs  the  endlefs  life  and 
happinefs  of  the   righteous,  which   is   ufed  to 
denote  the  duration   of  the  punifhment  of  the 
wicked*     "  And  thefc  fhall  go  away  into  ever- 
lifting  punifliment ;  but   the    righteous  into    tifc 
eternal?     The  word  in  our  tranflation  is  indeed 
varied  ;  though  everiafting  and  eternal  have  prc- 
cifely  the  fame  meaning  ;  but  in  the    original, 
the  very  fame  ivord  is  ufed  in  each  parr  of  the 
fentence,  and  might  be  moft  cxaclly  rendered, 
Thefc  fhall  go  away  into  everiafting  punifhment ; 
but  the  righteous  into    everiafting   life.     If  the 
life   into  which   the  righteous   go,    be  endlefs, 
which  all  grant,  and  Jefus  ufes  a  word  here  to 
exprefs  fuch  a   duration  ;    then   certainly   the 
fame  word,  ufed  in  the  fame  fentence,  to  exprefs 

the 


Se8.IL  (    58    ) 

the  duration  of  the  puniftiment  into  Which  the 
kicked  (hall  go,  mull  mean  an  endlefs  duration  : 
Especially,  as  the  life  of  the  righteous,  and  pu« 
nifhment  of  the  wicked,  are  fet  in  diredt  oppo- 
lition  to  each  other.  If  the  punifhment  of  the 
wicked  were  temporary,  and  mud  have  an  end  ; 
and  the  life  of  the  righteous  endlefs :  So  that 
the  former  is  as  nothing,  compared  with  the  lat- 
ter ;  and  the  wicked,"  as  well  as  the  righteous, 
were  equally  to  enjoy  everlafting  life;  would 
Chrifl  thus  fet  the  endlefs  happinefs  of  the 
righteous,  and  the  temporary  mifery  of  the 
wicked,  in  direct  oppofition  to  each  other,  and 
in  the  fame  fentence  ufe  the  fame  word  to  ex- 
prefs  a  duration  infinitely. different  ?  This  can- 
not, be  :  For  fnch  a  fuppofition  makes  him  con- 
found language,  as  never  any  man  did,  and  ren- 
der it  perfectly  unintelligible  and  infignificant. 
This  reprefents  Him,  who  is  full  of  grace  and 
truth,  and  came  into  the  world  to  reveal  the 
wonderful  love  and  grace  of  God,  and  accom- 
pli fh  and  dif  play -the  great  falvation  of  man,  as 
■wfjng  words,  and  /peaking,  in  a  manner  which 
tends  to  deceive  men,  and  make  them  believe 
that  this  falvation  is  far  lefs  extenfive  than  it 
really  is,  and  lead  them  to  think  he  will  pu- 
mih  the  wicked  infinitely  more  than  he  defigns : 
That  the  duration  of  this  punifhment  will  be 
equal  to  that  of  the  happinefs. of  the  righteous, 
when,  in  truth,  it  is  infinitely  lefs,  and  not  wor- 
thy to  be  mentioned,   in  companion   with  the 

latter. 


(     59     )  Stg.  II. 

Utter.  This  be  far  from  him  !  And  if  it  be,  there  is  as 
much  reafon  to  conclude,  frum  his  moft  exprefs  and 
pointed  affertion,  that  the  punilhment  of  the  wicked 
will  be  without  end,  as  that  the  happinefs  of  the  righ* 
teous  will  be  fo  :  Yea,  we  may  be  as  fure  of  it,  as  we 
can  be,  that  he  is  a  Teacher  come  from  Goc\ 

Secondly,  The,endlefs  punifhment  of  the  wicked  h 
expreffed  a  number  of  times  in  fcripture,  in  words  yes 
more  emphatical,  if  pofiible  •,  when  it  is  faid  to  continue 
forever  and  ever.  Rev.  xiv.  io,  n.  "  And  he  (hall  be 
tormented  with  fire  and  brimftone,  in  the  prefence  of 
the  holy  angels,  and  in  the  prefence  of  the  Lamb  :  And 
the  (moke  of  their  torment  afcendeth  up  forever  avdever." 
Chap.  xix.  3.  "  And  again  they  faid  Alleluia  :  And 
her  frnoke  role  up  forever  and  ever.'*  Chap.  xx.  10. 
c<  And  the  devil  that  deceived  them,  was  caft:  into  the 
lake  of  fire  and  brimftone,  where  the  bead  and  the  falfe 
prophet  are  ;  and  (hall  be  tormented  day  and  night, 
forever  and  ever."  And  all  the  wicked  are  faid  to  be 
caft  into  this  lake.  v.  15,  "  And  whofocver  was  not 
found  written  in  the  book  of  life,  was  caft  into  the  lake 
of  fire."  Chap.  xxi.  8.  "  But  tfee  fearful  and  unbe- 
lieving, and  the  abomiaable,  and  murderers,  and 
whoremongers,  and  forcerers,  and  idolaters,  and  all  liar s9 
lhall  have  their  part  in  the  lake  which  burneth  with  fire 
and  brimftone ;  which  is  the  fecond  death." 

This  exprefiion,  forever  and  ever,  is  found  twenty-two 
times  in  the  original,  in  the  New-Te (lament.  It  is  ufed 
tight  times  in  the  epiftles  of  St.  Paul  and  Peter,  where 
they  afcribe  glory,  honor,  and  praife  and  dominion  to 
God,  forever  and  ever.  It  is  found  fourteen  time3  in  this 
book  of  the  Revelations.  It  is  ufed  twice,  to  exprefs 
the  duration  of  the  kingdom  and  reign  of  Chrlft,  and 
the  redeem:d.  Chap.  xi.  15  *'  The  kingdoms  rfrhia 
world  are  become  the  kingdoms  of  our  Lord,  and  o(  his 

K  Carift. 


Seel.  II.  {     6'o     ) 

Chrift;  and  he  (hill  reign  forever  and  ever"     Chap.  xxiL 
a.     "  And  there  fhili  be  no  night  there,  and  they  need 
no  candle,  neither  lighc  of  the  fun  •,  for  the  Lord  God 
giveth  them  light :  And  they  fhxll  reign  forever  and  ever*9 
Tb-'ee  times    it  is  ufed  to  exprefs  the  endlefs  duration  of 
t;ie  power,  glory   and  dominion,  of  God.     Chap.  i.  6. 
«  To  hirri  be  glory  and  dominion,  forever  and  ever."    v. 
13.     "  BleiBng  and   honor  and  gbry,  and  power,  be 
unto  him   that  fnr.eth   upon  the  throne,  and   wnto  the 
Lamb,  forever  ana  ever"      vii.   12      "  BlelTing,  and 
glory,  and  wifdom,  and  thankfgiving,  and  honor,  and 
power,  and  might,   be  unto  our  God  forever  and  ever." 
Six  times  it  is   ufed  to  exprefs  the  endlefs  exiftence  and 
life  of  God.     Chap.  i.   18.     "  I  am  he  that  liveth,  and 
was  dead  :  And   behold  1  am  alive  forevermore.     The 
words  are  the  fame  in  the  original,  which  are  eifewhere 
mandated,  forever  and  ever,     iv.-  9,  to.     "  And  when 
thofe  four  beads  give  g'ory,   and  honor,  and  thanks  to 
him  that  fat  on  the  throne,  who  liveth  forever  and  evert 
the  four  and  twenty  elders  fall  down  before  him  that  fat 
on  the  throne,  and  Worfhip  him   that  liveth  forever  and 
ever"     v.   14,     "And  the  four  and  twenty  elders  tell 
do#n  and  worfhipped  him  that  liveth  forever  and  ever  " 
x»  6*     "  And  fware  by  him  that  liveth  forever  and  ever ." 
xvi  7.     "  And  one  of  the  four  beads  gave  unto  the  feven 
angels,  feven   golden   vials   full  of  the  wrath  of  God, 
who  liveth  forever  and  ever"     The  fame  words  are  ufed 
three  times,  to  exprefs  the  duration  of  the  punifhment  of 
the  wicked,  in  the  places  which  have  been  quoted  above. 
When  we  find  the  very  fame  words,  ufed  in  the(New- 
teftament  near  twenty  times,  to  exprefs  an  endlefs  du- 
ration, and  above  ten  times  in  this  book  of  the  Reve- 
lation ;  and  fix  of  them,  moil  emphatically,  and  in  the 
ftrongeft  manner,  to  mark  God's  eternity,  or  the  endlefs 
duration  of  his  exiftence  \  and  at  the  fame  time,  find 

theirf 


(    61     )  6W7M* 

them  ufed  three  times,  in  the  fame  book,  by  the  fame 
writer,  to  denote  the  duration  of  future  punimmtnt ;  is 
it  pofTible  to  miftake  the  meaning,  and  think  that  in 
thefe  three  itiftances  only,  thefe  words  are  ufed  for  a  finite 
duration  ?  How  can  any  one  think  they  do  not  mean 
an  endlefs  duration,  in  thefe  places,  but  fomething  in- 
finitely (hort  of  it,  without  doing  violence  to  the  iciip- 
ture,  and  his  own  reafon  ? 

If  it  were  contrary  to  God's  nature  and  perfeclion.% 
to  punifh  Tinners  with  endlefs  mtfery,  and  very  impious, 
and  moft  dilhonorable    to   him  ;  and  of  the  worir  ten- 
dency toman,  for  us  to  entertain  fuch  a  thought  (which 
they  whooppofe  this  dccVine  generally  aflerc)  can  it  he 
thought,  that  he  would  exprefs  himfelf  fo,  on  this  poiar, 
as  would  naturally,  and  even  m -ceflarily,  lead  all  to  con- 
clude he  will  thus  punifh  them,  even  as  long  as  he  him- 
felf (hall  exift,  and  not  fay  a  word  to  guard  againfl  this 
conclufion  ?  Is  it  pofTible  he  mould  do  this,  in  a  revelati- 
on which  is  defigned  to  give  men  right  notions  of  the  di- 
vine character,  and  of  the  future  Mate  of  the  wicked,  and 
in  the  moft  plain  and  decifive  manner,  declare  what  they 
are  to  expect  •,  and  to  guard  againft  all  wrong  an d  hurt- 
ful conceptions,  refpecting  this  infinitely  important  iub- 
jedt  ?   Moft  certainly,  he   who   livetb  forever  and  ever, 
and  whofe  kingdom,    honor   and    praife  from    the  re- 
deemed,  will  continue  forever  and  ever,   will  pun ifh  his 
impenitent  enemies  forever  and  ever,  even  as  long  as  he 
li/eth.     To  doubt  of  this,  is  to  call  in  queftion  the  oi- 
vine  authority  of  this  Revelation. 

It  has  been  faid  by  fome,  that  the  words   everl 
"forever,  and  forever  and  ever,   do  not   mean   an  tndlels 
duration  •,  and  are  often  ufed  for  a  limited  time  \p.  fcrip- 
turc  :  And  that  the  words  in  the  J-lebrew    and  G 
languages,  tranftated  into  the  above  Erglifh  words,  do 
not  fignify  an  endlefs  duration :  Therefore  it  doe; 

fallow  * 


Se3.  II.  (     62     ) 

follow  that  the  punifhment  of  the  wicked  will  be  with- 
out end,  though  fuch  words  are  ufed  to  denote  its  du- 
ration. 

Whether  there  be  any  weight  in  this  objection,  let 
every  one  judge,  when  he  has  attended  to  the  follow- 
ing obfervaiions, 

1.  It  is  certain  that  the  words  eternal,  -everlasting 
fcreitr,  &c.  are,  in  a  great  number  of.  inftances, 
ukd  in  the  Old-teftament  to  exprefs  the  duration 
of  the  exiftence  of  God,  and  of  his  kingdom  and 
reign,  of  his  truth,  mercy,  praife  and  honor,  and  of  his 
counfels  and  dtfigns,  and  the  happinefs  of  his  friends, 
&c.  And  in  all  thefe  inftances,  an  endlefs  duration  is 
intended.  "We  are  obliged  to  affix  this  meaning  to 
thefe  words  here  ;  and  therefore  without  doubt  this  is 
the  proper  meaning  of  them,  and  they  mult  be  fo  un* 
derftood  wherever  they  are  ufed,  unlefs  we  are  guarded 
sgainft  it,  by  an  exprefs  or  neceffary  limitation 

2.  It  does  not  yet  appear,  that  thefe  words  are  ever 
ufed  in  the  original,  when  they  are  tranflated  everlafting^ 
forever,  fcff.  where  it  would  not  be  proper  to  make  ufe 
of  them,  though  they  do,  when  confidered  in  their  pro- 
per, full  meaning,  fignify  an  endlefs  duration  5  but  the 
contrary  is  evident.  "This  obfervation  might  be  illufp 
trated,  by  producing  all  the  inftances  in  which  thefe 
words  are  ufed  in  theOld-Teftament;  but  this  would 
be  tco  tedious.  It  may  fuffice  to  mention  one  or  two  \ 
and  leave  the  reader  to  examine  others,  if  he  pleafes. 
iWhen  it  is  faid  of  a  fervant  who  refufed  his  freedom, 
2nd  confequently  had  his  ear  bored  through  with  an 
awl,  by  his  matter,  that  he  (hall  fetve  him  forever  \ 
t)  Owgh  the  fubject  neceftarily  limits  the  meaning  to 
this  Hie  ;  yet  a  word  that  means  an  endlefs  duration  is 
properly  ufed  here,  to  fignify  his  perpetual  fervitude, 
in  oppofuion  to  his  being  made  free.     When  it  is  fie*. 

qucmiy 


(     63     )  Sett.U. 

quently  faid  of  many  of  the  laws  which  were  given  to 
lirael  by  Moles,  that  they  were  to  be  evcrlufting  ftatutes, 
&c.  and  mould  be  fo  to  that  peop'e  ;  the  meaning  is? 
plain,  viz.  That  they  (hould  never  difregard  them  and 
fet  them  afide;  and  a  word  char  fignifics  endlefs,  is  the 
moft  proper  to  be  ufed  in  this  cafe:  And  indeed  no 
other  word  could  convey  the  idea  dtfigned  to  be  ex- 
preffed.  Therefore,  though  thefe  words  are  ufed  in  in- 
stances, where  the  nature  of  the  fubj^cl  does  in  fome  re- 
fped  limit  them  5  yet  this  is  no  evidence  that  they  do  in 
themlelves  fignify  a  limited  time  ;  becaufea  word  thac 
Signifies  an  unlimited  duration,  is  melt  proper,  and 
even  neceflary,  to  convey  the  idea  in  the  molt  plain,  and 
the  ftrongeft  manner.  * 

%  As  to  thofe  words  in  the  Nrw-teftament,  the 
Englifh  reader,  who  knows  nothing  of  the  original 
Greek,  may  have  full  fatisfa&ion  about  the  meaning  of 
them  j  and  that  they  muft  intend  an  endlefs  duration, 
even  when  they  refpect  the  punifhment  of  the  wicked ; 
fince  they  are  ufed  fo  often,  to  exprefs  the  endlefs  exif* 
tence  or  God,  and  his  kingdom,  and  the  never  ending 
life  and  happinefc  of  the  redeemed  \  and  never  are  ufed 
for  a  temporary  duration,  unlefs  it  be  in  this  inftance; 
which  cannot  be  fuppofed,  without  confounding  lan- 
guage 

*  In  a  deed  of  conveyance  of  land,  it  if  given  and  granted 
to  him  to  whom  the  conveyance  is  made, and  his  \\t\\%,  for  ever* 
This  forevtr  is  neceffarily  limited,  and  is  not  dcfigned  to  ex- 
tend beyond  the  end  of  the  world  ;  and  yet,  a  word  which 
fignities  an  unlimited  duration,  or  endlefs,  is  the  moft  proper 
word  to  be  ufed  here,  to  fignify  that  the  grantor  will  never 
revoke  the  conveyance.  And  if  any  one,  obferving  the  ufe  vi 
this  word  forever,  in  thofe  instruments  of  conveyance,  mould 
hence  conclude,  that  neither  this  word,  nor  any  one  in  th« 
Englifh  language,  did  fignify  an  cnelieU  duration,  in  any  cafe 
whatever,  he  would  reafon  at  well  as  the;  do,  who  make  the 
cbjsclion  abovc4 


S&  L  (     64    ) 

guage,  and  doing  violence  to  words,  as  has  been  ob- 
ferved. 

4.  The  greek  word  which  is  ufed  fix  times  to  exprefs 
the  duration  of  the  punifhment  of  the  wicked,  and  tranf- 
lated  eternal  and  evcrlaftng*  is  to  be  found  in  above  Je? 
renty  places  in  the  New-teftament :  And  ir  every  where 
Is  evidently  ufed  to  exprefs  an  cndlefs  duration,  unlefs 
thofe  fix  places,  which  fpeak  of  the  duration  of  future 
punifhinent  be  excepted.  And  is  not  this  fufficient  to 
afcertain  the  meaning  of  the  word,  if  we  had  no_  other 
way  to  determine  what  it  is  defigned  to  exprefs  ?  *  If  a 

confident 

*  This  word  is'tfWtf,  and  is  derived  from  AUn\  which 
is  ufed  above*;*  hundred  umt%  in  the  New-Teftament,  and 
does  not  mean  any  certain,  definite,  but  an  indetermhtete 
duration,  unlefs  it  be  limited  by  the  words  or  fubjetf,  with 
which  it  is  connected.  And  when  the  prepofition  eis  is  put 
before  it,  whether  it  be  ufed  in  the  Angular  or  plural  num- 
ber, it  always  fignifies  an  endlefs  duration,  and  is  generally 
translated /amvr,  and  fometimes  never  ;  of  which  there  are 
near  forty  inftances,  only  two  of  which  refpec*  the  duration 
of  future  punifhment,  viz.  2  Pet.  ii.  17.  Jude  v.  1$.  And 
no  reafon  can  be  given  why  it  fliould  not  be  undcrftood  here, 
as  it  muft  be  in  other  places,  where  it  is  ufed.  When  the 
words  are  doubled,  they  are  more  emphatical,  and  are  trans- 
lated forever  and  ever.  There  are  twenty-two  inftances  of 
this,  nineteen  of  which  exprefs  a  duration  which  is  certainly 
cndlefs.  In  the  remaining  three  the  duration  of  future  pu- 
nifhment is  cxpreiTed,  agreeable  to  what  has  been  ebferved 
above.  From  this  ftate  of  the  cafe,  is  it  not  eafy  to  deter- 
mine whether  thefe  words,  which  in  ail  other  inftances  are 
V(td  to  exprefs  a  duration  which  is  endlefs,  do  mean  only  a 
temporary,- or  an  endlefs  duration,  when  they  are  ufed  with 
a  defign  to  let  us  know  what  is  the  duration  of  future  punifh- 
nicm  ? 

it  is  faid  by  feme,  that  this  word  fignifies  only  an  age  ;  or 
age^  when  it  is  plural.  If  it  4oe  granted  that  it  is  fometimes 
ufed  for  an  indefinite  age  3  yet,  ii  the  adjective  aicniu  h  always 

ufed 


( -65  )  Sea. ih 

confident  and  judicious  author,  (hould  ufea  particular 
word  above  feventy  times  in  one  fmall  volume  ;  and  in 
every  inftance,  evidently  make  ufe  of  it  to  exprefs  pre- 
ciicly  the  fame  thing  •,  fo  that  he  could  not  poftibly  mean1 
any  thing  elfe,  or  be  rnifundcrftood,  except  in  five  or 
fix  of  them  \  (hould  we  not  think  ourfelvcs  warranted  to 
fix  the  fam«  meaning  to  ic,  in  thefe  inftances,  unlefshe 
had  given  fufficient  intimation,  that  he  then  ufed  the 
word  in  a  different  fenfe  ?  There  certainly  could  be  no 
doubt  about  his  meaning  in  fuch  a  cafe  :  And  if  any  one 
fhould  infift  upon  it,  that  in  thefc  fix  places  he  meant 
no  fuch  thing,  as  he  cercainly  meant  in  the  other,  but 
fomething  very  different,  and  dire&ly  contrary *,   becaufe 
the  word  from  which  this  is  derived,  does  not  neceffapily 
mean  any  fuch  thing,  and  is  fometimes  ufed  in  a  diffe- 
rent fenfe  •,   would  he  be  thought  worthy  of  any  regard  ? 
It  is  further,  to  be  obferved,  that  this  word  is  not  on- 
ly conftantlyufed  where  the  duration  to  beexprtflfed  is 
endlefs,  which  (hews  the  force  and  meaning  of  it,  as 
has  been  obferved  •,  but  it  is  exprefslyoppofcd  to  a  word 
which  fignifies  a  temporary  duration,  to  exprefs  dire&ly 
the  contrary.     2  Cor.  iv.   18.     "  For  the  tttpg*  which 
are  feen,  ixztemforal\  but  the  things  which  are  not  ken9 

are 

ufed  to  expreff  endlefs  duration^  ;  and  the  fubftantive  is  con- 
ftantly  ufed  fo,  when  it  follows  the  prepofuion  eis  \  and,  ex- 
cept two  inftances,  thefe  are  the  only  words  ufed  to  exprefs 
the  duration  of  future  punifhment ;  Who  can  be  at  a  Ioi>f- 
whether  it  be  endlefs,  or  not?  Bcfidcf,  it  would  nuke  no 
fenfe,  but  the  comraiy,  to  tranlla'e  the  word  agt  inrtead  of 
4ver%  or  mvir.  This  may  be  iilu  (hated  by  an  inftance  or 
two.  Joh.  vi.  58,  «  This  is  that  biead  which  came  down 
from  heaven  :  Not  as  your  fathers  did  cat  manna,  and  are 
dead  :  He  that  eateth  of  this  bread  Hull  live  to  an  age"  x. 
28.  "  And  I  give  unto  them  eternal  life,  and  they  ftiaU  not 
perifb  to  an  ags."  K?b.  v,  6.  tc  Thou  art  a  prieft  (0  an 
after  the  order  of  Mclchifedec." 


Sea.  II.  (     66    ) 

are  eternal*  If  this  word  fignified  a  temporary  duration* 
i.  e.  a  duration  which  has  an  end,  it  could  not  be  op- 
pofed  to  that  whick  (ignites  fuch  a  duration,  though 
ever  fo  long.  And  it"  it  did  not  mean  an  endlefs  dura- 
lion,  it  would  have  no  force  or  fenfe  at  all,  in  this  place ; 
but  would  ftgnify  nothing,  and  might  as  well  be  ufed  to 
exprefs  the  duration  of  the  things  that  are  feen,  as  of 
things  that  are  not  feen ;  and  the  words  might  as  pro- 
perly be  put  thus  :  For  the  things  which  are  feen,  are 
eternal ;  but  the  things  which  are  not  feen  are  temporal  j 
if  both  words  fignifyonly  a  temporal  or  limited  duration. 

Thirdly,  It  is  not  only  exprefely  faid,  in  holy  fcrip- 
ture,  that  the  future  punishment  of  the  wicked  fhall  be 
evcrlafting  ;  and  yet  more  emphatically,  th£y  fhall  be 
punifhed  forever  and  ever :  But  the  endlefs  duration  of 
it  is  yet  moreftrongly  afferted,  if  pofiible,  by  negatives, 
©rexprefsly  denying  that  it  fhall  have  any  end. 

John  the  Baptift,  fpeakiag  of  Chrift,  f»s,  Matth.  iiii 
12,  "  Whofe  tan  is  in  his  hand,  and  he  will  thoroughly 
purge  his  floor,  and  gather  his  wheat  into  the  gar&sr  : 
•  But  he  will  burn  up  the  chaff  with  unquenchable  fire" 
That  is,^re  that  cannot  be  put  out ;  there  will  be  no 
snd  to  ksyburrnng. 

Our  Saviour  expreffeth  this  in  a  yet  more  pointed 
and  folerrin  manner,  Mark  ix.  43,  &c.  "And  if  thy 
hand  offend  thee,  cut  it  off:  It  is  better  for  thee  to  enter 
into  life  maimed,  than  having  two  hands,  to  go  into 
hell,  into  the  fire  that  never  /ball be  quenched:  Where  their 
worm  dietb  not%  and  the  fire  is  not  quenched.  And  if  thy 
foot  offend  thee,  cut.  it  off:  For  it  is  better  for  thee  to 
enter  halt  into  life,  than  having  two  fact,  to  be  cad  in- 
to heli,  into  the  fire  that  never  /ball  be  quenched:  Where 
their  worm  dieth  not,  and  the  fire  is  not  quenched.  And 
if  thine  eye  offend  thee,  pluck  it  out :  It  is  better  for 
?hee  to  enter  into  th.3  kingdom  of  God  with  one  eye? 

than 


thari  having  two  eyes*  to  be  caft  into  hell-fire  :  t 
their  worm  dkth  not^  and  the  fire  is  not  quenched.19 

This  is  a  remarkable  and  lingular  pafTage,  in 
our  Saviour,  full  of  love  and  gr  ace,  lets  him  ft-  If  tc 
men  of  future  puniftimenf,  and  perfuade  them,  f 
particular,  awful  view  of  it,  to  avoid  and  renounc 
ry  thing  that  will  expofe  them  to  ic.  He  dwells  t 
fubjeft,  and  particularly  mentions  the  hand,  the  foe 
the  eye  •,  and  with  relation  to  each  of  thefe  defcrib 
punimment  that  is  connected  with  not  parting 
them,  when  they  offend.  And  this  punilhment 
pre  fen  ted  in  ftrong  and  frightful  colours  ;  it  is 
caft  into  helUfire  \  and  what  adds  infinitely  to  the  c 
fulnefs  of  it,  It  shall  njzver  be  quenched.  TJ 
niftiment  never  fhall  have  an  end.  And  he  exprefsl 
there  (ball  be  no  end  •,  not  once  only,  but  repeats  i 
and  over  again,  and  ufes  negatives  eight  times,  ii 
Ihort  difcoude,  with  every  one  of  which  he  gflert 
this  punifhment  will  have  no  end. 

Our  Saviour  does  here,  doubtlefs,  allude  to  the 
of  Ifaiah,  Chap.  lxvi.     24.     "  And  they  fhall  go 
and  look  upon  the  carcafes  of  the  men  that  have 
grefled  againft  me  :  For  their  worm  [hall  not  die,  h 
Jhall  the  fire  be  quenched" 

There  are  two  ways  in  which  the  bodies  of  me 

confumed  after  they  are  dead,  viz.   by  being  caf 

a  fire  and  burned  •,  or  left  to  confume  away,  and  be 

up  of  worms,  which  naturally  breed  in  them.     I 

the  body  is  loon  confumed  by  the  worm,  or  by  tl 

into  which  it  is  caft  ;  and  the  worm  of  courfe  dies, 

the  fire  goes  out ;  the  endlefs  duration  of  the  punifh 

of  the  wicked  is  affertcd  by  faying,  The  fire,  into  \ 

they  are  caft,  fhall  not  be  quenched^  or  go  our,  and 

worm  never  dies,     li  they  who  are  caft  into  tfvs  pi 

mjnt  can  ever  eeafe  to  be,  or  fhall  be  delivered 

JU 


Sea.  Ih  (     6%     ) 

it,  after  they  have  fuffered  for  a  time ;  then  it  could  not 
be  faid,  Their  worm  dieth  not,  and  the  fire  in  which 
they  are  burned  is  not  quenched*  or  put  out  •  For  the 
wQrm  and  the  fire  continue,  only  by  the  continuance  of 
the  f object  upon  v^hich  they  prey  :  When  that  ceafes  to 
be  a  fubjed  of  puhifhment,  the  worm  dies*  and  the 
fire  goes  out.  There  could  therefore  be  no  other  ex- 
preffion,  perhaps,  thought  of,  which  would  with  fa 
rsuch  prectfion,  and  fo  clearly  afFert,  that  the  wicked 
fnall  be  prefer  ved  in  a  ftate  of  endlefs  puniflirnent* 
And  this  fixes  the  meaning  of  (Thrift's  words,  when  he 
fays,  they  fhall  go  away  into  ever lafting  punijhtnem^  ever-* 
lafting  fere%  if  there  could  otherwife  be  any  pofTible  doubt 
about  it.  Everlafiing  fire,  the  fire  in  which  the  wicked 
fhall  be  tormented  former  and  evert  is,  if  we  will  allow 
Chrift  himfelf  to  tell  us,  The  fin  that  never  (hall  be 
yuencked*  • 

Fourthly, 

*  They  who  hold  that  the  wicked  will  be  annihilated,  after 
3  temporary  punilhment,  have  indeed  faid,  in  order  to  evade 
the  force  of  ihis  pafiage,  thefe  ex  predion*  are  fo  far  frem  af- 
ifcrting  the  endlefs  duration  of  the  wicked,  in  a  ftate  of  punish- 
ment, that  the  contrary  is  neceffarily  implied,  viz.  that  they 
fhall  foon   be  deftroyed,    by  ceafing  to   exift.     They  fay, 
"  There  is  fomething  abfurd  and  contradiftory  in  the  image 
made  ufe  of,  if  we  fuppofe  chaff,  5cc.  thrown  into  an  un« 
qucnchable  fire,  and  yet  not  to  be  confumed  and  deftroyed  in 
that  fire ;  or  a  living  creature  caft  into  it,  and  yet  preferved 
^Uve  forever  in  it  :  For  throwing  into  the  fire  is  always  under- 
stood to  be  the  rnoft  effectual  way  to  deflroy  a  thing  5  And  the 
lefi  extinguijhabls   the  fit e  is,  the  more  certainly  will  the  fub}e& 
thrown  in  be  confumed."     Mr,  Bourn's  letter  t*  Dr.  Chandler. 
Answer.    It  is  true,  that  combuftible  things,  which  men 
caft  into  the  fire,  are  foon  confumed  :  Confequently  there   it 
no  fuch  thing  in  this   world  as   unquenchable  fire  ;  beeaufe 
whatever  is  proper  fuel    tor  the  fire,  will  be  confumed,  and 
burnt  up,  and  th«  fir©  will  of  courie  be  cxtinguiihed.     And 

therefore 


(     69     )  Sea  At 

Fourthly,  The  future  puniihment  of  the  wicked 
h  proved  to  be  endlefs,  not  only  by  its  being  exprefsly 
faid  in  the  icripture  to  be  everla(tingy  or  eternal,  and  that 
it  mall  endure  forever  and  ever  •>  and  alio  in  a  pointed 
manner  declared,  that  it  fhall  never  end,  as  has  been 
fhown  :  But  from  many  other  paflages  of  fcripture,  in 
which  this  truth  is  plainly,  and  even  neccffarily  implied. 

Mattho 

therefore  csfting  chaff,  or  a  dead  body,  into  the  fire,  would 
not  be  a  fit  emblem  of  endlefs  punimment,  had  it  not  been 
faid  of  this  fire9  that  it  is  unquenchable,  and   never  (hall  be 
put  out.   Were  not  the  punilhment  endlefs,  there  could  be  no 
need  of  faying  the  fire  fhall  never  be  quenched  ;  and  it  couid 
net  be  faid  wiih  truth  :  But  ihis  fixes  the  idea,  and  determines 
that  what  is  meant  by  ch?jF,  or  whatever  is  caft  imo  this  fire 
•f  hell   cannot  be  con  fumed  by  the  fire,  nor  will  be  taken  out 
of  it ;  but  continue  without  end,  to  be  the  fubject  for  the  firs 
to  feed  upon,  and  to  prevent  its  going  out.     In  this  view  on- 
ly, there  is  a   perfect   confidence  and  propriety  in   thefe  ex* 
preiftons.     And  to   fuppofe   the   wicked  will    be  wholly  dc- 
flroyed  in  this  fire,  fo  as  toceafe  to  exift,  or  ever  be  taken  out 
of  it,  is  to  fuppofe  it  is  e«tinguifhable,   and  will  re   actually 
pur  out  s  and  therefore    to  call   it  unquenchable   fire,  would  be 
indeed  ••  moft  abfurd  and  contradictory  "  In  this  view,    the 
man  if  eft  weaknefs  and   abfurdity  of  the   following  confident 
ailertion,  appear  in  a  finking  jjghr,     <l  There  is,  indeed,   fo 
direct  a  contradiction  between  the  idea  of  pieferving  any  crea- 
ture alive,  and  that  of  throwing  it  into  a  fire,  a  fire  that  can- 
not be  extinguished  ;  that  if  duly  confidered,    it   is  amaeing 
how  men  came  to  join  fo  oppofire  ideas  together,   or  imagine 
them  to  be  confident."  [A/r.  Bourn.]  Do  not  they,  who  talk 
thus  greatly  err,  oot  undcrftanding  the  fcriprures,  nor  know- 
ing the  power  of  God  ?  There   is  indeed  a  direct  contradic- 
tion between  the  idea  of  tktir  ceafing   to   exift,    who  a»e  caft 
into  the  fire,  as  fuel  by  which  it  continues  to  bum,   and  thai: 
being,  at  the  fame  time,    fire  that   cannot  be  extinguished  : 
For  the  extinction  of  the  fire,  and  of  their  exiftence,are  necefla- 
ly  connected,  and  indeed  one  and  the  fame  thing.  It  is  true, 
that  men  ara  not  able  to  prtfcrvt  any  creature  alivt,  when  they 

have 


Scff.n.  (  70  ) 

Match,  xxvl  24.  Our  Saviour  fays,  The  Son  of  man 
goeth  as  it  is  written  of  him  ;  but'  wo  unto  that  man 
by  whom  the  Son  of  man  is  betrayed  :  7/  bad  bun  good 

for 

Ibavc  caft  it  info  the  fire  :  But  G  O  D  is  able  to  prekrve  a 
creature  in  endltfs  punimment,  and  the  raoft  extreme  torture  ; 
and  fo  to  caufe  the  fire  of  his  wrath  to  be  unquenchable,  and 
to  burn  without  end.  And  if  this  were  not  a  fa£t,  there 
could  be  no  fuch  thing  as  a  worm  that  never  dies,  or  fire 
that  is  not  quenched.  In  thefe  words  we  are  exprefsly  told, 
that  there  is  fuch  a  thing ;  and  that  GOD,  who  is 
able,  will  60  it  :  And  they  are  not  capable  of  any 
other  confident  fenfe.  Therefore  that  they  fhould  not  be 
taken  in  this  fenfe,  by  any  man,  but  in  the  directly  contrary, 
viz,  Thst  the  punimment  of  the  wicked  will  not  be  endleis, 
is  indeed  amazing  J 

The  advocates  for  the  final  falvation  of  all  men,  have  not 
been  able  to  give  a  more  fatisfaclory  or  confident  fenfe  of 
this  paifage,  than  thofe  juft  mentioned.  It  ftands  as  an  im- 
pregnable bulwark,  in  defence  of  endlefs  punifhment ;  which 
will  forever  baflle  and  confound  all  who  dare  oppefe  it.  They 
In  the  fiift  place  fay,  c<  This  declaration  of  our  Saviour  can 
prove  no  more  than  that  the  torments  9/  the  wicked  Jhall  lad  as 
long  at  their  next  (late  of  exiftence  lu/?s9  without  determining  how 
long  that  fhall  be.  li  their  worm  prey  upon  them  without 
ceafing,  as  long  as  they  are  in  hell,  it  is  to  th<m,  ftriclly  and 
rigidly  ("peaking,  a  worm  that  does  not  die.  So  if  the  fire 
torments  them  as  long  as  they  exift  in  the  next  flatty  it  is  t§  them9 
a  fire  which  is  not  quenched,  though  their  exiftence  in  that 
ftate  may  not  be  abiolutely  eternal."  [Salvation  for  all  men, 
iately  printed  in  Bofton.  p.  22,  13.] 

What  has  been  obferved  above,  fufficiently  expefes  the 
weaknefs  and  abfurdity  of  all  this.  According  to  this  in- 
terpretation, the  worm  that  lives  till  the  carcafe  on  which 
it  feeds  is  confumed,  or  is  taken  out  of  its  reach,  doth  not  i\$% 
and  never  dies,  though  upon  this  it  dies  infallibly  and  imme- 
diately. And  that  fire  which  burns  till  the  fuel  which  it 
caft  into  it  is  confumed,  or  taken  out  of  it,  which  may  be 
befoie  it  has  burned  one  minute,  and  then  is  immediately 
txtinguifhed,   is  a  ftxtj^wbicb   never  Jhall  hi  txtinguified J  At 

aneft 


(     7X-    )  Seff.1T. 

for  that  man,  if  be  had  not  be?n  bom."  Not  to  be  born, 
is  the  aroe  as  to  have  no  exigence:  Therefore  it  is  hers 
faid  or  Ju  a*,  that  his  exiftence  was  work  than  non- 
existence :  Which  eouid  not  be  true,  if  he  were  to  be 

happy 

moft,  this  expofition  makes  cur  Savfour  fay  only  this.  That 
the  future  punilhment  of  the  wicked  flail  continue  at  long  as  it 
JJjcili  continue  ;  ami  no  one  can  determine  ftom  his  words*  any 
thing  about  the  duration  or  it,  or  whether  it  (hall  continue 
one  hour  !  This  they  call  ftrifl  argument,  and  ftriftly  and  rigidly 
[pinking.  The  reader  will  judge  whether  it^dce*  not  defer vc 
another  name. 

But  they  do  not  feem  to  be  quite  fatisfied  with  thi»  eom* 
i»en>,  and  therefore  add  the  following  words  :  "  But  the 
moft  plain,  eafy  and  fatiifatlory  anfwer  is — That  ihefe  wcrdi 
are  taken  trom  the  book  of  flaish's  prophecy,  and  allude  to 
the  punifhment  or*  thofc  whofe  bodies  were  ei'her  burned  in 
the  valley  of  Hinnom,  or  permitted  to  lie  on  the  ground  "n 
the  form  of  dead  carcafes,  to  be  fed  upon  by  worm*.  And 
confequ'  ntiy,  as  the  fire  which  burned  ihefe  bodies,  and  the 
•worm-  that  fed  on  them,  can  in  no  other  fenfc  be  faid  not  t§ 
be  quenched,  and  not  to  die,  than  thiy,  that  they  continued  till 
thefe  carcafes  were  conlumed  ;  fo  may  if  be  faid  of  the  worm 
that  preys  on  the  wicked  in  hell,  and  of  /he  fire  that  torments 
them,  that  the  one  dicth  not,  and  the  cthet  is  not  quenched, 
till  rhey  have  certainly  eifec'red  the  difiblution,  or  death  of* 
wicked  men,  in  the  future  ftate." 

Answer.  It  is  granted  that  thefe  wsrds^  Where  their  warm 
tiieth  not,  end  the  fire  is  not  quenched,  arc  taken  from  the  prophet 
Ifaiah  ;  and  that  they  allude  to  the  diiTolution  of  dead  bodies), 
by  being  eat  of  worms,  or  confumed  by  fire  :  But  it  cannot 
be  granted  that,  conjequently,  our  Saviour,  by  thefe  words, 
44  Where  their  werm  dieth  not,  and  the  fire  is  not  quenched" 
means  a  worm  that  dieth,  and  a  fire  that  is  quenched  very  foon  : 
For  this  is  to  fuppo/e  he  means  direclJy  contrary  to  what  he 
fays.  In  the  valley  of  Hinnom  the  worm  died  and  the  fire  was 
extinguished,  when  the  dead  carcafes  were  eaten  up  by  the 
former,  or  burned  by  the  latter  :  But  Chrilt  fays,  there  it  no 
parallel  in  this  refpec*r,  between  thefe,  and  the  worm  and  fire, 
in  hell  ;  For  there  their  worm  doth  net  die,  and  the  fire  is  not 

quenched 


Sct7.ll.  (     72    ) 

happy  forever?  after  fuffe ring  a  temporary  puniiliment, 
though  ever  fo  long  and  fevere.  Judas  is  therefore,  in 
thefe  words,  fentenced  to  endlefs  punifhratent.  And 
there  is  the  fame  reafon  why  all  impenitent  Tinners  mould 
be  pumfbed  without  end,  as  that  Judas  fhould.  || 

Our  jfaviour  fays,  Luk.  xii.  to.  «*  Whofoever  (hall 
(peak  a  word  again  ft  the  Ton  of  man,  it  (hall  be  forgiven 
pirn  ;  but  unto  him  that  blafphemeth  againft  the  Holy 
Ghoft,  it  jhal  not  be  forgiven"  And  if  fuch  an  one 
can  never  be  forgiven,  then  he  cannot  be  faved  ;  but 
gDuft  be  curfed  and  punifhed,  as  long  as  he  cxifts.     This 

is 

quenched.  And  the  only  reafon  of  this  it  plain,  v]%.  becavfe 
iht  (u)  jecu  on  which  they  prey,  which  are  food  for  the  one, 
a.'Ki  fuel  for  fhc  other,,  never  will  be  confuted,  as  they  arc 
in  this  world;  bu»  continue  without  end,  and  the  fmokc  of 
their  torment  afcendeth  up  forever  and  ever.  No  advance 
therefore  appear  to  be  made,  in  \hit  mo/i  plain,  eafy  andya- 
tisfafiory  anfvrer,  unlefs  it  be  in  finding  out,  that  our  Saviour 
pisans  one  thing,  andyi>/  another.  Let  him  to  whom  thit  it 
flam,  eafy  and  jatisfofiory,  avail  himfelf  of  the  advantage. 

When  they  fpeak  or  "  the  difolutien  and  death  of  wicked 
men,  in  the  future  flate,"  who  can  tell  what  they  mean, 
>uniefi  it  be  annihilation,  or  a  total  ceflation  of  cxiftencc  ?  If 
ene  mould  read  only  what  is  faid  on  this  text,  which  hat 
been  now  quoted,  he  would  naturally  conclude  they  meant 
this,  and  held  that  the  punifhment  of  the  wicked  would  end 
with  the  end.of  their  exiftence,  they  being  utterly  eonfumed^ 
But  this  is  contrary  to  the  title  of  the  pamphlet,  and  moft 
that  it  contain*.  What  then  do  they  mean  bv  ct  The  dijftiuum 
and  death  of  wicked  men,  in  the  future  flater" 

The  truth  of  the  cafe  feems  to  be  this  :  The  quotation  it 
wade  from  Mr.  Scott,  or  "  tnf  and  another"  of  his  fentiment  5 
whe  held  that  the  wicked,  after  they  have  been  punifhed 
for  a  time,  will  be  wholly  confumed,  aud  ceafe  to  txift.  No 
wonder  therefore,  we  find  an  unintelligible  jumble  and  in- 
confiftence,  when  the  advocates  for  xhtfalvation  of  all  men,  »• 
fuppon  their  fchtmc,  quote  from  thofe  who  held  direAly  the 
contrary  |j  Sec  note,  page  75, 


(    73     )  &3.  If. 

is  cxprei&d  in  different  words  by  Se.  Mark,  Chap,  ii[« 
29.  "  He  thar  mall  blafpheme  againftthe  Hcty  Gh oft, 
bath  never  forgiven* fs ;  >«/  is  in  danger  of  eternal  dam- 
nation" In  St.  Matth.  xii.  31,  32.  it  is  fvd  *<  The 
blaiphemy  againft  the  Holy  Gh  ^ft  /3a//  not  be  forgiven 
unto  men  :  But  whofocver  fpeaketh  againft  the  Holy 
Ghoft,  it  mail  not  be  forgiven  him,  neither  in  this 
world,  neither  in  the  world  to  come."*  Here  it  is  af- 
ferted  by  Ghrift  in  the  ftrongeft  terms,  that  this  fin 
(hall  not  ke  forgiven.  Therefore  they  who  are  guilty  of 
this  fin,  mutt  fufifer  endlefs  punifhment,  uakf*  they 
can  have  eternal  life  without  forgivenefs. 

What  is  faid,  Heb.  x.  26,  27.  ferves  to  tUuftratt 
thefe  words  of  Chrift,  w  For  if  we  fin  wilfully  after 
that  we  have  received  the  knowledge  of  the  truth,  thtre 
remainetb  no  more  faerifice  for  fits :  But  a  certain  fearful 
looking-for  of  judgment,  and  fiery  indignation,  whicln 
Dial)  devour  the  adverfaries."  Where  there  is  no  facr- 
fic«  for  fin,  there  cannot  be  forgtvenels  of  fin  :  There* 
fore  all  who  commit  this  fin,  and  alt  who  die  in  their 
fins,  are  got  beyond  forgivenefs,  as  che  faerifice  for 
fin  does  not  extend  to  them. 

That  the  wicked  will  never  be  releafed  from  punifh- 
ment, and  pafs  from  hell  into  the  abodes  of  the  bkffed, 
is  aflferted  by  our  Saviour  in  the  words  in  which  he  re- 
prefents  Abraham  fpeaking  to  the  rich  man,  Luk.  xvL 
26.  *c  And  befides  all  this,  between  us  anil  you  there 
is  a  great  gulf  fixed:  So  that  they  that  would  pafs  from 
hence  to  you,  cannot ;  neither  can  (key  pafs  to  *;,  ibat 
would  come  from  thence" 

Agreeable  to  this  is  what  Chrift  hath  declared  fioce 
his  exaltation,  and  when  he  is  fpeaking  his  la/l  word.r 
to  hit  church  and  to  the  world.  Rev.  xxii.  10,  &c. 
46  And  he  faith  unto  me,  feal  not  the  layings  of  the 
prophecy  of  this  book  :  For  the  time  is  at  hand;  he 
*  See  note,  page  76,  that 


&£  1L  (    74    ) 

that  is  unjuft,  let  him  be  unjuft  ftill;  and  he  which  U 
filthy,  let  him  be  filthy  (liil  j  and  he  that  is  righteous, 
let  him  be  righteous  (till  %  and  he  that  is  holy,  let  him 
be  holy  ftili.  And  behold  I  come  quickly  ;  and  my 
reward  is  with  me,  to  give  every  man  according  *s  his 
work  (hall  be." 

The  time  here  fpoken  of  *  is  evidently  the  time  when 
the  events  foretold  in  this  book  fhall  be  accomplifhed  % 
when  Chrift  will  come  to  judgment,  and  reward  every 
roan,  according  as  his  work  in  this  life  (hall  be  found 
to  have  been,  whether  good  or  evil.  And  then,  he 
fays,  every  man's  character  (hall  be  fixed,  and  remain 
forever  as  it  fhall  then  be  found  to  be»  He  that  is 
then  unjuft,  and  filthy,  fhall  ftill  continue  fo,  without 
any  poflioility  of  being  recovered  to  rectitude  and  purity, 
at  any  future  period.  And  on  the  other  hand,  he  that 
is  then  found  righteous  and  holy,  fhall  be  confirmed  in 
holinefs,  and  continue  fo  to  all  eternity.  What  could 
more  fully  exprefs  the  fixed  ruin,  and  endlefs  punifhment 
of  the  wicked!  And  what  words  could  be  invented, 
more  directly  againft  their  notion  who  dream,  that 
they  who  fhall  appear  unrighteous  at  the  day  of  judg- 
ment, fhall  in  fome  after  period  become  holy  and  enter 
into  everlafting  life  ?  If  the  exalted  head  of  the  church 
here  declares,  that  they  who  fhall  be  found  righteous 
at  the  day  of  judgment,  fhall  continue  fo  forever, 
without  any  danger  or  pofiibility  of  ever  falling  from 
their  righteoufnefs  -,  which  ali  allow  to  be  fo  •,  how  is  it 
pofiible  for  any  one  nor  to  fee,  that  he  equally,  and  in 
the  fame  flrong  terms  declares,  that  he  who  fhall  then 
be  found  unjufl,  fhall  continue  fo  from  that  time, 
without  any  pofiibility  of  being  recovered  to  holinefs, 
tven  as  long  as  the  righteous    fhall  be  righteous  ftill  ? 

There  arc  many  other  pafifages  of  fcrfpture,  which 
sre  clearly  inconfiftent  with  the  felv«tiun  uf  all  men* 

arid 


01 


(     75     )  Sea.lt 

and  which,  of  confequence,  nfcceflarily  imply  the  end* 
lels  punifhmeot  of  the  wicked.  Thefe  are  too  nume- 
rous to  be  particularly  mentioned:  But  they  will  be 
pointed  out  to  the  reader,  who  attends  to  the  bible, 
by  being  ranked  under  the  following  heads. 

i.  The  overlafting  life  and  happinefs  of  the  righteous, 
and  the  deftruclion  and  puniihmeni  of  the  wicked,  are, 
in  a  multitude  of  inftances,  and  commonly,  fet  in  cp- 
pofuioo  to  each  other,  as  two  direct  contraries  :  Wnick 
could  not  be  a  proper  way  of  repre&nting  it,    or  agree- 

M  able 

||  In  order  to  evade  the  evidence  of  future,  endlefs  punifh- 
meot from  thefe  words,  it  haibserJ'aid  [  See  fome  deductions 
from  the  fyftem  promulgated  in   the  pages  of  divine    revela- 

■  tion,  p.  n.]  It  Judas  bad  given  up  .the  Ghoft  before  he 
had  been  born,  he  would  have  efcaped  all  the  exo.uifite  dif- 
trefs  which  he  fuff-red  in  this  life,  and  (o  have  been  happy 
forever,  without  being  born  into  this  /late  of mifery.  This  repre* 
fents  Chrift  as  folemniy  pronouncing  an  awful  wo  on  Jud;s, 
which  yet  was  nothing  more  than  that  which  comes  on 
every  man  that  is  born  ;  and  is.  therefore -eqaaliy  true  of 
every  man,  as  of  the  traitor  :  For  every  man  is  born  unto 
trouble  as    the   fparks    fly  upward  ;  and   his    life  it- full  of 

|  trouble.  All  which  they  might  iiave  efcaped  by  not  being 
born.  Solomon  fays,  It  is  better  not  to  be  born,  i»  e.  not 
to  exift,  than  to  have  an  exigence  in  this  State  only.  Is  not 
this  to  make  our  Saviour  fay  nothing  j  or  rather  to  trifle 
about  themoft  folemn  matters  ? 

Not  to  be  born  is  oppofed  to  ex»ftencc  ;  and  the  only  na- 
tural meaning  of  the  phrafe  it,  not  ;o  ccme  int»  cxiftence. 

It  is  further  fiid,  that  Chrift  promifed  Judas,  that  he,  with 
the  oth;r  difcip  es,  (hould  fit  on  twelve  thrones,  judging  the 
twelve  tribes  of  ifrael ;  which  is  inconfiftent  with  his  being 
milerable  forever* 

Anfwer.  We  are  told  in  the   firft  chapter   of  the   Ac"U  of 
the  Apoft»#s,  that  this  was  not  true  of  Judas  perfonally  j  but 
of  the  twelve  when  their  number  was  fihed  up,  by  chufing 
to  take  the  piaccof  Judas,   from  which  he  fell  by  his  Iran!- 
giemon. 


Sea.  ii  (  7*   3 

able  to  the  truth,  if  the;'  were  both  to  enjoy  everlafting 
life  together,  in  the  kingdom  of  God.  If  the  wicked 
are  to  be  affl  &ed  but  ror  a  time,  and  then  delivered 
from  mifery,  and  be  as  greatly  happy  as  the  righteous 
and  as  long;  then  their  periling,  iheir  puniPnment,  is 
as  light  as  nothing,  and  but  for  a  moment,  compared 
with  the  eternal  weight  of  glory  and  happinefs,  which 
they  fhiil  enjoy  equally  with  the  righteous ;  and  there- 
fore cannot  be  fee  in  oppofition  to  eternal  life,  or  the 
bleffednefs  of  the  righteous,  as  this  would  be  highly 
improper,  and  a  grofs  mtfrpprefenution.  A  few  in- 
stances, out  of  many  which  might  be  mentioned,  will 
be*  fufEcient  to  illuitrate  this  remark.     PiaL  xxxvii. 

'8. 

*  Some  have  faid  this  lad  exprefikm  means  no  more  than 
that  this  fin  fhould  not  be  forgiven,  under  the  Jewifh  or 
Chriftian  difpenfation,  as  the  word  here  tranfla'ed  world  is 
ufed  fometimes  for  an  age  :  And  this  world  may  fignily  the 
Mofaic  dsfpenfa'ion,  and  the  world  to  some  the  Chriftian,  and 
not  the  future  itate# 

Anfwer.  It  is  faid  in  the  proceeding  verfe,  and  in  the 
Other  Evangelifts,  that  this  fmjball  not  be  forgiven  unto  men* 
without  any  limitation  or  exception  whatever :  And  thpfe 
words  that  are  here  added,  neither  in  this  world,  neither  in  the 
vjorld  to  comey  cannot  be  confidered  as  limiting  the  other 
Words,  as  they  arc  not  in  the  other  Evangelifts':  But  they 
are  added  to  exprefs  the  fame  thing  in  a  yet  more  ftrong  and 
ftrikmg  manner.  We  know  what  our  Saviour  meant  by  the 
world  to  come,  by  his  ufe  of  it  elfewhcre,  Mirk.  x.  381 
«<  There  is  no  man  that  hath  left  houfe,  or  -brethren,  &c.  tor 
my  fake  and  the  gofpteTft,  but  he  fhall  receive  an  hundred 
fold  now  in  this  time,  and  in  the  world  to  come  eternal  life.'* 
Here  ihc  worjd  to  come  means  the  future  ftate,  and  an  end- 
lefs  or  eternal  ftate,  if  the  followers  of  Chiift  will  be  happy 
without  end. 

"  (lis  clearly  mown  by  Dr.  Whitby,  that  this  was  ufed  ai 
a  proverbial  expreffioni  and  that  it  only  fignified,  a  thing  jhoulk 
rtettr  be,  when  it  was  faid,  It  Jhalh  not  be,  either  in  this  wortd% 
or  the  world  U  come.     Dr.  Doddiidge  on  Matin,  xii,  32, 


c  77  )        &m 

i§,  20.     "  The  Lord  knoweth  the  days  of  the  upright ; 
and  their  inheritance  Hi  all  be  forever.     But  the  wickcjj 
fkall  perifh ."  &c.  Here  the  perifhing  of  the  wicked  is 
oppofed  to  the  everlafting,   incorruptible  inheritance  of 
the  righteous;  which  could  not   be,   if  their    perifhing 
were  confident  with  the.r  enjoying  this  everlafting  inhe- 
ritance, as  well  and  as  long  as  the  righteous  ;  For,  op 
that  fuppofition,  it  is  as  true  of  the  wicked,  as  of  the 
upright,  that  their  inheritance  (hall  be  forever  •>  and,  in 
this  rciped,  there  is  no  diftin&iori;  much  lefs  oppofition. 
Therefore,  to  fee  them  in  oppofuion  would  be  a  mifre- 
prefentation,  and  nor  agreeable  to  the  tru*.h.  It  the  perill- 
ing of  the  wicked  runs  paiallei  with  the    inheritance  of 
the  upright,  and  forever  excludes  them  from  this  inhe- 
ritance; then  thefe  words  exprefs  a  great  and  important 
truth  ;  but  on  any  orher  fuppofuion,  they   are  peric&ly 
unin:eiligible,  or  not  true. 

Thefe  fame  remarks  will  apply  to  thofe  words  of 
Chriit  and  John  the  3aptift.  Joh.  nu  15,  &c  "That 
whoibever  beiieveth  in  him,  fbould  not  peri fJ^  but  have 
eternri-i  life.  For  God  fo  loved  the  world  that  he  gave 
his  only  begotten  fon,  that  whofoever  beiieveth  in  hin% 
thould  not  pen/by  but  have  everlafting  life."  Here  it  is 
implicitly  aflerted  that  he  who  does  not  believe  in  Chriit 
fljall  feri/h  ;  but  it  to  perifh,  is  net  to  be  exluded  ficm 
eternal  life,  with  what  propriety  or  truth  can  this  be  let 
in  oppofuion  to  having  eternal  life,  when  it  is  as  true 
of  the  unbeliever,  as  of  the  believer,  that  he  (hall  have 
eternal  life;  and  this  happy  lot  is  as  much  the  portion 
*>f  the  former,  as  of  th*  latter  ?  "  He  that  beiieveth 
ia  the  Ion,  hatb  eT er lading  life  \  and  he  that  beiieveth 
not  the  fon,  fhall  not  fee  life;  but  the  wrath  of 
Gad  abideth  on  him."  Here  what  is  neceflarily 
implied  in  our  Saviour's  words,  juft  mentioned,  is  ex- 
puffed  and  we  are  told  what  is  meant  by  the  unbelievers 

periling, 


Stff.ll.  (    78"  ) 

perilling,  He  flat!  not  fee  life-,  but  the  wrath  of  God  „a- 
bideth  on  hirn,  as  long  as  he  is  excluded  from  life;  and 
4.hac  mud  be  as  long  as  the  believer  enjoys  everiafting  life. 

Rom.  ii.  6,  &c  :  "  Who  wili  render  to  every  man 
acccording  to  his  deeds.  To  them  who  by  patient 
continuance  in  welJ  doing,  feek  for  gldfry,  and  honor, 
and  immortality,  eternal  lift ;  but  to  them  that  are 
contentious,  and  do  not  obey  the  truth,  but  obey  un- 
righteoufnefs,  indignation  and  wrath,  tribulation  and  ari- 
guifh,  upon  every  foul  that  doth  evil,"  Kere  the  re- 
v/ards  or  portions  of  the  righteous  and  of  the  wicked  are 
contrafted,  and  oppofed  to  each  other:  But  if  the  latter 
fhali  have  glory,  honor,  peace,  and  eternal  life,  as  well 
as  ^he  former  ;  why  are  the  former  reprefented  as  dif. 
tinguifhed  from  the  latter  in  thi^  which  is  common  to 
them  both  ?  2  ThefT.  ii.  10.  &c.  "  And  for  this 
caufe  Qpdiball  fend  them  ftrong  delufion,  that  they 
ihould  believe  a  lie,  that  they  aU  might  be  damned^  &c. 
But  we  are  bousd  always  to  give  thanks  to  God  for  you, 
brethren,  beloved  of  the  Lord,  becaufe  God  hath  from 
the  beginning  chofen  you  to  falvation"  Here  falvation. 
and  damnation  are  oppofed  ;  and  chriftians  are  diftin- 
guifhed  from  thofe  who  believe  a  lie,  2nd  obey  un- 
righteoufnefs  to  their  own  damnation,  and  fet  in  oppo- 
Ihi'ofi  to  them,  as  being  chojen  to  falvation.  But  if  falva- 
tion and  damnation  are  fo  confident  with  each  other, 
thai  all  who  are  damned  fliall  be  the  fubjecls  of  eternal 
ialvation,  and  are  chofen  to  falvation^  as  really  as  the 
true  chriftian,  what  does  the  A  pottle  mean  by  all  this  ? 

J:m.  jv.  12.  "  There  is  one  lawgiver  who  is  able 
to  faye.  and  to  deftrey.**--  Salvation  and  deftruction  are 
here  oppofed,  as  inconfiftent  with  each  other  5  which 
could  not  be,  ir.  there  were~no  deffruction  inccnfifient 
.with  eternal  falvation. 

Match,  vii.  13,  14.     «  Eater  ye  in  at  the  ftrait  gate  5 

tor 


(    79     )  Se3.  II. 

fcr  wide  is  the  gate  and  broad  is  the  way  that  leadeth 
to  ciedrucltion.  Bescaufe  ftrait  is  the  gate  and  narrow 
is  the  way  that  leadeth  unto  H»e." 

If  all  the  wicked  who  go  in  the  broad  way,  do  eater  in 
to  life  as  certainly,  and  nearly  as  foon,  as  they  who  walk 
in  the  narrow  way  •,  only  the  former  pafs  through  a 
little  more  fevere  discipline  than  the  other  ;  is  not  the 
broad  way  ascertain  a  road  to  life  as  the  other  ?  How 
then  can  life  and  deftruct  on,  and  thefe  different  roads, 
be  opj^ofed  to  each  other  ? 

2.  Fhe  holy  fcfirVures  every  where  reprefent  the  fer- 
varus  of  God,  who  tear  and  fruft  in  him,  as  happy  and 
bit  fled  :  And  on  the  other  hand,  fpeak  of  thofe  who 
goon  in  evil  ways  through  this  life,  as  mod  miferable, 
and  pronounces  woes  and  curfes  on  them  ;  which  is  nor. 
confident  with  their  being  alike  happy  forever  in  the 
kingdom  of  Chrift.  To  the  former  innumerable  pro* 
miles  are  made,  that  no  evil  (hall  come  near  them ; 
that  all  things  (hall  work  for  their  good,  and  promote 
their  bed  intereft  •,  a.id  that  they  fhall  have  eternal 
life  :  To  the  latter  no  good  is  promifed,  and  nothing 
but  evil  is  fpoken  and  foretold  of  them  ;  for  which 
there  could  be  no  reafon,  if  endlefs  happinefs  awaited 
the  latter,  as  certainly  as  the  former.  If  this  were  the 
cafe,  they  would  both  be  bleffed ;  and  there  would  be 
no  fuch  great  difference  between  them,  Though  the 
wicked  (hall  fuffer  for  a  time  ;  yet,  if  this  fhall  ifiue  in 
their  eternal  happinefs,  and  be  the  fpecial  and  neceflary 
mean  of  it  too,  what  St.  Paul  fays  or  chriltians  may, 
with  truth  and  propriety,  be  applied  to  tbem  :  That  their; 
fufTerings,  for  a  time,  are  not  worthy  to  be  compared 
with  the  glory  which  fhall  be  revealed  in  tfeem:  And 
their  light  affliction,  which  is  but  for  a  moment,  com- 
pared with  endlels  happinefs,  wprketh  for  them  a  far 
more  exceeding  and  eternal  weight  ctf  glory.     And  St; 

Peter's 


Sea.  ii.  (   Bo   ) 

Peter's  prayer  for  fuffering  chriftians  will  be  snfwered 
for  Si  ihat  are  in  hell,  or  ever  fhall  be  there;  and  may 
with  as  great  propriety  be  made  for  them.  "The 
God  of  a!!  gra<  e,  who  harh  called  us  into  his  eternal 
glory  by  Jefus  Ch»ift,  after  that  ye  have  Suffered  a  while% 
make  you  penec%"  &c.  And  the  words  of  Chrilt  to 
his  difcipks,  may  be  applied  to  them.  In  alt  your  fuf- 
fenrtgs,  lk  Rejoice,  and  be  exceeding  glad  ;  tor  great 
is  your  reward  in  heaven,*'  Why  then  is  God's  word 
k>  full  of  threatnings  of  evil  to  the  wicked,  without  the 
leaft  intirnatioo  oi any  good  coming  to  them  ;  and  of 
promises  of  nothing  but  good  ro  the  righteous  ?  Why 
does  God  fay  to  the  righteous,  that  it  Hull  be  well 
with  him  ,  for  thev  fhall  ear  of  the  fruit  of  their  do- 
ings. Wo  unto  the  wicked,  it  mall  be  ill  with  him; 
for  the  reward  of  his  hands  fhali  be  given  him.  There 
is  no  peace,  faith  the  Lord,  unto  the  wicked  ;  while  he 
fpeaks  peace,  and  nothing  but  peace,   unto  his  people, 

and  to  his  faints.     Pfal,  lxxxv.  S.« — Prov.    xii. 

21.     iC  ThtrQ  iliall    no   evil  happen  to  the  juft  ;  but 

the  wicked  mall  be  filled  with  mifchief."  The  juft  fuf- 

fer  much  evil  ;  but  it  is  no  evil  to  them,  becaufe  it  is  de- 

figned  for  their  bed  good,  and  will  ilTue  in  it.    And  if 

the  future  fufferings  of  the  wicked  are  temporary,  and 

deilgned  to  purge  them  from  their  fi ns«,  are  neceflary  in 

order  to  this,  and  will  have  this  happy  effect;  why  is 

it  not  as  true  of  them,  that  no  evil  mall  happen  to  them  ? 

Why  are  they,  with    refpeft   to  this,   fet  inoppofition 

Ij  the  juft,  and  marked  out  for  nothing  but  miichief 

and  evil?    grov.  xiii.  21.     "  Evil   purlueth   finners  : 

But  to  the  righteous  good  fhall  be  repaid.'*    Pfal.  xxxiv* 

19,  8tc.     "  Many  are  the  afflictions  of  the  righteous  : 

But  the  Lord  delivereth  him  out  of  them  all.    Evil  fhall 

flay  the  wicked  -y  and  they  that  hate  the  righteous  mail 

be  defecate."    if  the  fufferings  of  the  wicked  in  hell  are 

ki 


(    8 1     )  Se3.  II. 

in  mercy  to  the^n,  and  defined  to  bring  them  to  re- 
pentance, and  they  (ball  be  oelivered  out  of  them  all  ; 
then,  what  is  here  (aid  of  the  righteous  is  jufl  as  true  of 
tru-?  wicked  ;  though  theT  afflictions  and  [ufferings  may 
be  many,  yet  the  Lord  will  deliver  them  out  of  them 
all.  Why  then  is  directly  the  oppofite  faid  of  the 
wicked,  that  evil  frail Jlay  or  drjlroy  him  •,  when  all  the 
evil  that  comes  upon  him  will  work  for  his  poooV  and 
his  deliverance  is  certain  and  haftening  ?  Pi'al  xciii, 
12,  13.  "  Bleffed  is  the  man  whom  thou  chaftencft, 
O  Lord,  and  teachelt  him  out  of  thy  law  ;  that  thpu 
mayeft  give  him  reft  from  the  days  of  adverfity,  until 
-the  pit  be  digged  for  the  wicked."  If  the  future  punifli- 
mentof  the  wicked  be  of  the  narute  of  correction,  and 
God  is  hereby  chaftenmg  hirn,  that  he  may  teach  him 
wifdom,  and  bring  him  to  his  du  y,  trut  be  may  be  de- 
livered from  all  adverfity  and  evil  •,  and  this  Hull  be  the 
haopy  confequence  ;  may  he  not  with  as  much  reaibn 
and  propriety  be  pronounced  bleiled,  as  the  righteous  ? 
Why  then  is  he  always  curfed,  and  fet  in  oppofnion 
to   the  righteous,  in  this  refpefc  ? 

If  the  wrked  (hall  certainly  be  de 'ivered  from  hell, 
as  foon  as  he  repents,  and  makes  his  fubmiffion  to 
God,  and  God  infli&s  thus  evil  on  him,  with  a  de- 
fig^  to  bringHhim  to  this;  then  what  is  fsid  of  the 
cmldren  of  God  is  as  true  of  the  wicked  in  hell, 
That  God  chafteneth  them  for  their  profit  that  tkcy 
might  bt  par  lakers  of  his  holinejs.  And  if  this  be  true, 
are  thry  no:  blejfed  ?  The  whole current  of  f.ripture, 
on  this  head,  is  perfectly  in  confident  *ith  the  tempo- 
rary punifhment  of  the  wicked,  and  their  eternal  fal- 
vation  :  And  therefore  evidently  aflerts  their  endlefs 
deftruclion, 

3.  The  fcripture  reprefenrs  the  wicked,  when  reject- 
ed and  cad  into  heli,  -as    repenting  and  earnefty  de- 
firing 


SfS.  11.  (     82     ) 

firing  and  feeking  deliverance  ;  but  all  in  vairi  ;  for 
their  repentance  and  cnes  will  not  be  regarded  : 
Which  is  inconfiftent  with  their  punifhm^nt  being  of 
the  nature  of  merciful  chaftirement,  in  order  to  their  ob- 
taining eternal  lie,  w  ach  fhall  be  granted  whenever 
they  iubmir,  and  a*k  deiiverence :  Yea,  ftrongly  imports 
that  they  never  fhall  be  heard  and   delivered, 

Prov.  i.  24,  &c.  "  Becaufe  I  have  called,  and 
ye  refufed,  &c.  I  alfo  will  laugh  at  your  calamity 
and  mock  when  your  fear  ccmcth  ;  when  diftrefs  and 
angufli  com^th  upon  you.  Then  fhall  they  call  upon 
me,  but  I  will  not  anfwer  \  they  floall  feek  me  early,  but 
they  (hall  not  find  me*'  Matth.  xxv.  11,12.  "After- 
wards came  alio  the  other  virgins,  faying,  Lord,  Lora\ 
open  unto  us :  But  he  anfwered  and  faid,  Verily  I  fay 
uaro  you,  /  know  you  not**  Luk.  xiii,  24,  &c« 
''Strive  to  enter  in  at  the  (trait  gate  :  For  many,  I  hy 
unto  you,  will  feek  to  enter  in,  and  /hall  not  be  able. 
When  once  the  ma  Iter,  of  the  houfe  is  rifen  up,  and  hath 
fhut  to  the  door  •,  and  ye  begin  to  ftand  without,  and  to 
knock  U  the  door,  faying,  Lord,  Lord,  upon  unto  us  : 
And  he  fhall  anfwer,  and  fay  jdnto  you,  I  know  you 
net  whence  ye  are  :  Depart  fain  me,  all  ye  werkcrs  of 
iniquity:  There  fhall  be  weeping  and  gnaihing  of  teeth, 
when  ye  fhall  fee  Abraham",  and  Ifaac  and  Jacob,  and 
all  the  prophets  in  the  kingdom  of  God,  and  you  your- 
feives  tbruft  cut**  According  to  this,  when  thg  door 
of  mercy  is  once  fhut,  it  will  be  flhuc  forever ;  and  how- 
ever earneftly  they/who  are  excluded  may  defire  and  feek 
admittance,  it  w/ll  be  all  in  vain.  * 

Chrifl 

*  Thefe  words  of  Chrift  are  in  confeqaence  of  a  qutftion 
v/hich  was  afked  by  one,  in   the  following  words :  *'  Lord, 
are  there  few  that  mall  be  laved  I  If  our  Lord  knew  that  all 
iliou'd  be  foved,  and  that  this  vfas  a  joyful,  glouous  doc- 
trine, 


(  83   )  s*a.u; 

(thrift  reprefents  the  rich  man  in  hell  as  earneftly 
praying  for  a  little  mitigation  of  his  tormen:  •,  bus 
meeting  with  a  denial  :  And  Abraham  tells  him,  There 
is  a  great  gulf  fixsd>  i'o  that  they  who  would  come  out 
of  bell  cannot.  No  defires  of  deliverance  that  will  ever 
take  place  in  hell,  can  avail,  or  be  regarded.  In  the 
epiftle  to  the  Hebrews,  the  cafe  of  thofe  who  come 
fhort  of  being  real  chriftian3  in  this  world,  and  te  arc 
cad  into  hell,  is  reprefented  by  Efau,  who,  by  felling 
his  birth  right,  loft  it  forever.  "  For  ye  know  how 
that:  afterward^  when  be  wonld  have  inherited  the  bleffin<r% 
he  was  rejected  :  For  be  found  no  place  of  repentance^ 
though  be  fought  it  carefully  with  tears."  This  reprefen- 
tation  muft  be  very  contrary  to  truth,  if  any  repentance 
and  cries  for  mercy,  that  (hall  take  place  in  hell,  will  be 
regarded,  and  obtain  deliverance  ;  which  will  be  the 
cafe  if  they  are  ever  delivered.  All  thefe  pafTages  of 
fcripttfre,  therefore,  and  others  of  the  like  tenor,  arc 
oppofed  to  the  deliverance  of  the  wicked  from  hell, 
by  their  being  brought  to  repentance,  and  to  cry  foe 
mercy  ;  and  are  not  confident  with  any  future  puni/h- 
nient,  except  an  endlefs  one.  And  this  reprefentation 
militates  directly  againft  the  notion  that  future  punifh* 
nient  is  ialutary,  and  infl idled  by  God  in  mercy  co  the 

N  wicked, 

trine,  neceflary  to  be  preached  in  order  to  (zt  the  character 
of  God  in  the  beft  light,  and  make  the  brighceft  difplay  of  di« 
vine  grace;  and  was  perfect. y  iuited  to  turn  men  from  fin, 
and  lead  'hem  to  embrace  the  gofpel,  and  excite  in  them  the 
bigheft  gratitude,  joy  and  praii'e;  why  did  he  neglect  fuch  * 
good  opportunity  to  declare  this  very  important,  ufeful  truth  ? 
Why  did  he  not  only  wholly  conceal  it ;  but  make  a  contrary 
reptefentation,  teaching  that  all  who  did  neglect  falvation  in 
this  life,  would  be  (hut  out  of  the  kingdom  of  heaven,  and 
caft  into  hell  -$  and  that  no  repentance,  earneft  feeking  and 
Jntreatics,  tor  deliverance,  will  then  be  to  any  purpolc  I  C*B 
thefe  ^ueilioo*  be  anCwered  ? 


iWf.II.  (    84-   ) 

wicked,  and  tending  to  their  repentance  and  amancf- 
naent,  in  order  to  their  being  fitted  for  eternal  happi- 
nefs,  Directly  the  reverfe  of  this  is  the  idea  held  up  in 
thefe  p-dfTages,  and,  indeed,  throughout  the  whole  bible. 
The  door  of  mercy  vs  {hut.  God  punilhes  them  in 
anger,  to  fhow  his  wrath,  and  make  his  power  known. 
He  will  not  regard  their  repentance,  nor  hear  their  cries 
for  mercy,  but  will  laugh  at  their  calamity,  and  mock 
vhen  their  deftruction  falls  upon  them  :  And  they 
will  beabandoned  to  perfect  defpair  and  endlefs  wo! 

The  evidence  contained  in  the  fcripture,  of  the  fu- 
ture  and  endlefs  punifhment  of  the  wicked,  is  now  laid 
befot  i  the  reader.     And  is  it  no?   as  clearly  revealed, 
that  this  punifhment  will  never  end,  as  any  truth  what- 
ever, which  h   contained  in  the  bible?  It  is,  at  leafir, 
as  certain,  from  divine  revelation,  that   this  punifh- 
ment will   be  endlefs,  as   that    the   happinefs   of   the 
righteous  will  be  lb.     Yea,  it  canno;  be  conceived  how 
the  eternal  dunnion  of  the  punifhment  of  the  wicked 
could  be  more  plainly  and  fully  cxpreffed.     Language 
docs  not  afford  words  more  expreflive  of  this,  than, 
thofe  which  are  ufed  5  and  they  are  ufed  m  fuch  a  man- 
ner and  connexion   as  to  fix  their  meaning  as  clearly, 
and  as  much  beyond  all  'doubt,  as  is  pofnble :  And 
this  is   expreffrc,  or  neceffaiily  implied,  fo  often,  and 
in  fo  many  different  ways,  that  there  is  a  multiplicity 
of  evidence,  and  d:ra  ^nitration  riks  on  demwftration  • 
fo  that,  if  the  doctrine  of  endlefs  punifhment  be  not 
molt  clearly  revealed,  it  is  doubtlefs  irnpouVde  it  mould 
be  made  knevvn,  by  any  words,  or  in  any  wjy     what- 
focver. 

This  will  well  account  for  the  general  belief  of  this 
doctrine,  in  the  chrifiian  world,  from  the  days  of 
the  apoftles,  down  to  this  time  :  And  though  thers 
have    been    foms    individuals    rn   almoft  every    ace, 

who 


(     8j    )  &8.  III. 

who  have  renounced  it,  and  have  attempted  to  perfuae'e 
others  to  reject  it*.  Yec  comparatively  few,wl)o  have  paid 
any  regard 'to  the  bible,  have  hearkened  to"  them.  And 
if  ihe  difbelicf  of  er diets  punifhment,.  and  evea  of  any 
future  punifhm-ncatall,  mould  nowp  evail,  and  have;  a 
wider  fpiead  than  ever  before,  it  will  be  doubtlefs  owing 
to  a  greater  and  more  general  prevalence  of  blinding  mo- 
ral corruption,  and  the  greater  ptwer  of  Satan,  which  ic 
is  foretold  he  fhall  have  in  the  world,  previous  to  the 
Mourifhing  of  the  kingdom  of  Chrift  :  *  Which  will 
produce  a  remakable  degree  of  infatuation  and  error, 
even  lirong  delufion,  in  believing  that  fu£l  and  mod 
pernicious  L  I  E,  which  the  great  deceiver  told  in  this 
world,  and  has  been  ever  fince  endeavouring  t6  pro- 
pagate, Ye  shall  not  surely  die.  And  it  may 
be  juftly  expected,  that  the  propagation  of  this  delu- 
lion,  will  promote  a  total  difregard  to  divine  revelation, 

#&#&###&#  52  «#®#®#&# 

SECTION       HI. 

CONTAINING  an  Examination   of  thofe 

Tajfages  of  Scripture,  which  the  Oppofers  $f](be 

Doflrine  of  endlefs  Punifhment \    and  Advocates 

for  the  Salvation  of  all  Men,  have  thought  to    b* 

favourable  to  their  Caufe. 

TT  HESE  fcriptures  muft  be  full  and  exprefs,  and  moft 
evidently  oppofite  to  the  do&iine  or  endlefs  punifh- 
ment i 

*  Rev.  xvi.  13^  14.  And  I  faw  three  unclean  fpirify,  like 
frogs,  come  cut  of  the  mouth  of  the  dragon,  and  out  of  the 
mouth  ot  the  beaft,  and  our  of  the  mouth  of  trie  falfe  prophet. 
For  they  arc  the  /pints  of  the  devils,  working  miracles,  which 
go  forth  unto  the  kings  of  the  eatth,  and  of  the  whgliD 
world,  Sec.'* 


Sea.  in.  (   26   ) 

merit ;  and  fo  worded,  &  in  fuch  connexion,  as  not  to  be 
capable  of  a  conduction  confident  with  it,  in  order  to 
have  any  weight  in  the  mind  of  an  honed  inquirer, 
who  has  attended  to  the  fcriptures  which  have  been  pro- 
duced ;  wherein  it  is  fo  often,  fo  exprefsly,  and  in  fo 
many  ways  aficrted.  And  it  any  fuch  padages  are  to 
be  found,  which  can  by  no  means,  in  a  fair  and  honed 
way,  be  reconciled  to  the  future  and  endlefs  punifh- 
caent  of  the  wicked  ;  an  infuperable  difficulty  will  be 
introduced,  viz.  That  the  bible  is  inconfident  with 
itfelf,  fo  that  one  part  cannot  be  reconciled  with  ano- 
ther ! 

It  is  not  uncommon,  for  men  to  appeal  to  the  fcrip- 
tures, in  order  to  fupport  the  grolTeft  errors,  and  think 
they  find  much  in  the  bible  in  their  favor.  Therefore, 
In  the  matter  before  us,  it  becomes  us  carefully  to  ex- 
amine chafe  fcriptures,  which  are  produced  as  incon- 
fident  withendlefs  punifhmenc;  and  whatever  plaufible 
glofs  has  trcen  put  upon  them,  if  they  appear  capable  of 
a  natural,  fair  condru&ion,  perfectly  confident  with  it, 
we  (hall  have  the  fatisfaclion  of  feeing  the  confiftency 
and  harmony  of  the  holy  fcriptures  on  this  point ;  and 
fihis  doctrine  will,  if  poflibie,  be  more  confirmed. 

It  would  be  needlefs,  if  it  were  practicable,  to 
'confider  every  text,  which  has  been  mentioned  by  thofe 
who  plead  for  univerfal  falvation,  as  favouring  their 
caufe.  It  will  be  fufficient  to  attend  to  thofe  upon 
which  they  appear  to  have  the  mod  depen- 
d  nee :  And  if  it  can  be  proved  thofe  are  nothing  to 
«heir  purpofe,  the*  reft  will,  of  courfe,  be  given  up.- 
To  prove  that  all  men  will  be  faved,  thofe  paffages 
of  fcripture  are  produced,  which  fpeak  of  the 
Sufficiency,  and  defigned  extent  of  the  atonement; 
made  by  Chrid,  for  the  fins  of  men  ;  fuch  are  the 
following.    John  i.  29.  "   Behold  the  Lamb  of  Gods 

which 


(     $7     )  SeS.  III. 

which  taketh  away  the  fin  of  the  zvorld"  i  Tim.  ii.  6. 
"  Who  gave  himlclf  a  ranfom/^r  all"  Heb.  ii.  9." 
That  he,  by  the  grace  of  God,  fhould  tafte  death  for 
every  man"  1  Joh  ii.  2.  "  And  he  is  the  propitiation 
for  our  fins  :  And  not  for  ours  only,  but  alio  fur  the 
fins  of  the  whole  world." 

In  order  to  fee  the  true  import  of  thefe  fcriptures 
pafTages,  and  a  number  of  others,  which  are  to  be  men- 
tioned, the  following  obfervations  mult  be  made,  and 
kept  in  view. 

1.  The  atonement  which  Chrift  has  made  for  the  fins 
of  men,  by  his  obedience  unto  deah,   is  every   way  fuf- 
ficient  for  the  falvation  of  all  men  ;  as  fufficient  for  all, 
as  for  any  one.     This  has  effectually  removed  the  dif- 
ficult;, the  bar  which  was  in  the  way  of  ihe  falvation  of 
any  one  of  mankind;  and    this  »s    as  fully  removed 
with  refpect  to  all,  as  to  Oiie  ;  and  there  is    nothing  of 
that  kind^  which  Chrift  came  to  remove  out  ot  the  way, 
by  his  atonement,   in  the  way  of   the  falvation  of  the 
whole  world.     Had  it  not  been  for  this  atonement,  the 
flns  of  men  had  barred  the  way  of  their  falvation,    and 
mercy  could  not  have  been  extended  to  them.  Ghrift,  by 
making  atOBcment  for  fin,  has  taktn  this  obftacle  out 
of  the  way  of  man's  falvation,  even   the   falvation  o{ 
all  men,  of  the  whole  world.     It  is  in  this  fenfe,  that  he 
has  "  finifhed  the  tranfgreffioB,    and   made  an  end  of 
fin."  •  •  In  this  fenfe,  he  has  taken  away  the  fin  of  the 
world ;  is   the  propitiation  for  the   fins  of  the  whole 
world  ;  and  has  "  Put  away  fin,  by  the  facrifice  of  him- 
felf."  ||     This  obfervation  alone,  opens  an  eafy,  plain, 
natural,  and  important  meaning  to  the  paffages  now  un- 
der confideration,  and  to  oihers  which  will  be  mention- 
ed j  a  meaning  which  has  no  immediate  refpect  to  the 

a&ual 

f  Dan.  ix.  24.        |  Hcb.  ix.  26. 


Sea.  IIL  (     33     ) 

a&ual  falvation  of  all  men  ;  and  is   perfectly    confident 
with  rhofc  numerous  declaratioB^s  in  facred  writ,   that 
multitudes    (halt,     notwkhitanding,    perifh      forever. 
Though  fin  is,    in    this    true,    important   fen fe,  taken 
wholly  out  of  the  way  of  the  falvation  of  all  men  •,  yet 
famethiog  further  is  ntceffiry,  in    order  to  their  adual 
fajlVatipn  ;  which  muft   take  place,    or  they  will  die  in 
trjeir  fins,  and  perifh  foicver.     And  what  this  is,    we 
find  clearly  ftated,  anc!  abundantly  declared,   by  Chrift 
himfelf,  and  his   apoittes.     Our  Saviour  has  fixed  irt 
beyond  all  difpute  ;     joh.  iii.  16.  "For  God  (o  loved 
the  w&rldy  thr.t  he  gave  his  only  begotten  Son^tbat  who- 
fqever  hclieveib  on  bi.mt  fhould  not  perifh,  but  have  ever- 
Jafting  lire."  The  Saviour  is  given  to  the   world:    And 
he  has  taken  away  the  fin  of  the  world,  by  the  facrifke 
of  himfelf ;  neverhelefs,  they  only  who  believe  on  him, 
(hall  be  faved  %  and  they   who  refufe   and  reject   him, 
fhali  perifh ;  for  "He  that  believetb  not  (hall  be  damned." 
What  can  be  plainer  than    all  this  ?  And  how  can  the 
fcriptures  beconfiltenre  if  this  interpretation  be  not  ad- 
mitted r 

2.  It  tallows  from  the  preceding  obfervations,  that  the 

falvation  procured  for  man,  by  the  atonement  of  Chrift, 

and  opened  in  the  gcfpel,  is  a  common  falvation.     There 

is  fufficient  provifion  made  for  the  falvation  of  all.     It 

is  therefcre/?r  a/J9  propofed  and  ofreed  to  a/l9  without 

diftindion:  lr  is  offered  to  their  acceptance,  that  who^ 

foever  is  willing^  and  does  accept  of  it,  fhali  be  faved, 

and  none  can  fail  of  this  falvation,  but  by  a   continued 

neglect  andobftinate  rejection  of  it,  to  the  end  of   life. 

Tr  is  laivation,  therefore,  belongs  to  all,  in  this  fenfe:    It 

is  laivation  for  all   men,  the  whole  world,  if   they  will 

accept  of  ir, -or  unlefs  they  reject  ir.     It  comes  to  ons 

as  we!!  as  another,  without  diftin&ion.     This  appears, 

and  is  cxpreffed,  in  the  orders  Chrift  gave  to  his  di(ei- 

plcsj' 


(      39      )  Secldli: 

pels  ;  and  in  them,  to  all  who  are  authorized  to  preach 
the  gofpel.  "  Go  teach  all  nations.  Go  ye  info  all  the 
world,  and  preach  the  gofpel  to  every  creature"  That 
is,  to  all  men.  "  He  that  believeth  and  is  baptised, 
fhall  be  laved  ;  but  he  that  believeth  not,  (hall  be  damn- 
ed." If  the  declared  will  and  command  of  (Thrift  had 
b;en  properly  regarded  and  executed  j  and  were  it  not 
for  the  inexcusable  wickednefs  or  men,  in  oppofingor 
neglecting  the  gofpel  and  the  great  faivarioii  it  proclaims, 
and  offers  to  ail,  every  Ton  and  daughter  of  Adav,  on 
earth,  would  foon  have  heard  this  good  news,  and  wouftl 
have  believed  unto  falvatiori  ;  and  every  one  of  man- 
kind, who  have  lived  from  that  day  to  this,  would  have 
been  faved,  having  come  to  the  knowledge  of  the 
truth. 

This  gives  a  clear  and  determinate  fenfeto  the  words 
of  St.  Paul,  i  Tim.  ii.  *,  &c.  "  {  exhort  therefore, 
that  firft  of  all  applications,  prayers,  interctflions,  and 
giving  of  thanks  be  made  for  all  men.  For  this  is  good 
and  acceptable  in  the  fight  of  God  our  Saviour  iwba 
will  have  all  men  to  be  faved,  and  come  to  the  knowledge 
of  the  truth."  The  apoftle  knew  that  it  was  the  exprejs 
will  and  command  of  our  Saviour,  who  is  God,  that 
the  gofpel  fhouid  be  preached  to  all  mtn^  that  they 
might  come  to  the  knowledge  of  the  truth,  and  be  faved  -r 
unlefs  they  Pnould  wickedly  rej'cl  it,  when  offered  to 
thern.  And  how  could  this  be  expreiTed  better,  or  in 
more  proper  and  intelligible  language,  than  in  the 
wordsjufl  quoted  ?  And  it  thisbethe  mofl  natural, eaff, 
and  confident  icnfe  of  she  words,  then  they  are  perfect- 
ly confident  with  the  eternal  deftrucYion  of  all  who,  in 
this  life,  reject  the gorptl,  or  negleU  this  great  ulvation.* 

The 

*  To  make  out  from  thi<  n'flage,  that  all  men  win  b;  ac- 
tually  faved,  it  has   bsen  averted,  that  "G-;d  author itath>,fy 


ScSAll.      ,  (    9°    ) 

The  propriety  and  importance  of  fuch  exprefFions  as  arc 
pow  und^r  cvmf ideation,  will  furcher  aprear    by   ob- 

ferving  t 

3dly. 

wills  the  falvation  of  all :  Wills  it  as  a  being  of  fupreme,  un- 
controulable  power,  a  being  (hat  will  be  obeyed  in  ipitc  oC 
the  corrupt  difpofitions  of  men,  tec."  But  this  is  faid  with- 
out any  proof ;  yea,  contrary  to  the  cleared  evidence.  God 
our  Saviour  willed  and  commanded  that  the  gofpel  fhould  be 
preached  to  every  creature  :  So  that  the  whole  world  might 
be  fa^ed,  unlefs  they  fhould  perfeveringly  reject  the  falvation 
offered  :  But  this  bis  will  has  been  opposed  by  men,  fo  that 
it  has  not  taken  effect,- and  millions  have  peiifhed  by  this 
neglect.  And  this  is  the  will  fpoken  of  in  the  text  under 
eonfideration.  Befides,  if  this  meant  the  efficacious  willoi  God 
our  Saviour,  a  will  with  which  the  event  is  necefiariiy  con- 
nected, why  has  it  not  taken  place  in  this  world  ? 

God  can  as  cafily  bring  all  to  the  knowledge  of  the  truth 
and  to  a  ftate  of  falvation  in  this  life,  as  in  any  future  time  : 
Why  then  does  he  not  effect  it  here  ;  but  put  it  off  ro  a  ddiant 
period,  in  the  unfeen  world  ;  with  refpect  to  which  not  a 
word  is  faid  of  bringing  men  to  the  knowledge  of  the  truth, 
and  to  falvation,  who  die  in  their  fins  ?  Or  rather,  why  will 
any  imagine  this,  when  there  is  not  a  tittle  in  this  paffage  to 
fupport  it,  but  all  is  againft  it  ? 

God  our  Saviour  has  provided  falvation  for  all  men  ;  has 
formed  an  inftitution,  which  comprehend?,  and  will  infallibly 
«fTe<St  the  falvation  of  all  men,  if  properly  regarded  and  im- 
proved by  men  5  and  this  he  hath  willed  and  commanded  to 
be  done,  lr  is  his  exprefs  will  and  command,  that  this  gof« 
peltfSvpreached  to  every  creature,  to  all  men,  and  he  wills  and 
commands  all  men  every  where,  upon  hearing  this  gofpel,  to 
repent  and  believe  the  gofpel,  un*o  falvation.  In  this  knie 
he  wills  that  all  men  fhould  be  (wed  :  Bur  this  his  will  has 
been  reiifted  by  the  folly  and  uhftinacy  of  men  ;  as  it  was  in 
another  inftance,  of  which  he  hiinfeif  fpeaks.  Matth.  xxiii., 
37.  «  O  Jerufalem,  Jerufaiem,  thou  that  killeft  the  prophets,, 
and  ftoneft  them  which  arc  fent  unto  thee,  how  often  woulx> 
I  kgve  gat  hexed  thy  children  together^  irven  a*  a.  hen  g a  there  i  fi- 
ber 


(pi   5  Sea. in. 

ijrjty.  The  Jews  had  very  contra&ed,  unworthy  notions 
of  God's  defigns  of  mercy  to  mm,  and  of  the  work 
and  falvation  of  the  Meffiah.  They  confined  this  ial- 
vation  wholly  to  themfelves,  and  confiderd  all  other 
nations  as  outcafts,  wholly  excluded  from  God's  favor,* 
and  all  benefits  in  the  kingdem  of  Chnfl:  5  unlefs 
they  became  Jews  by  circum  ifion.  This  was  a  fix- 
ed and  favourite  do&rine  among  the  Jews  5  and  it 
was  not  eafy  for  them  to  give  it  wholly  up,  and  free 
themfelves  from  all  the  influence  of  it,  when  they  em- 
bracedchriftianity.  Theapoftles  themfelves,  for  fcm.tims 
after  the  refurreclion  of  Chrift,  formed  their  notions; 
of  falvation  by  this  Jewim  prejudice,  in  which  they 
were  educated  §  and  had  no  thought  of  offering  falvation 
to  the  uncircumcifed  Gentiles*  Several  miracles  were  at 
lengch  wrought,  in  order  to  convince  them,  thsc 
in  every  nation  he  that  feared  God,  and  embraced 
the  gofpel,  was  accepted  of  him,  and  faved,  and  that 
God  had  alfo  to  the  Gentiles  granted  repentance  unto 
lite,  as  well  as  unto  Jews. 

And    this    prejudice  remained  on  the  minds  of  the 
O  Jewifh 

her  chickens  under  her  wings,  and  ye  would  not  !  "  Here 
it  the  fame  word  in  the  original  as  in  the  text  under  confidcra- 
tion,  tranflated  «////,  and  in  this  pafTage,  would,  and  might  have 
been  rendered,  how  often  have  1  willed  to  gather  thy  children, 
&c.  Here  he  repfefenti  himfelf  at  willing  the  falvation  of  thes 
inhabitant!  of  Jerusalem ;  which  they  prevented  taking  effect, 
by  their  refufal  to  accept  hit  offered  kindnefs.  He  had  made 
full  provifion  for  their  falvation,  and  had  offered  to  beftow 
it  on  them  ;  fo  that,  had  they  coniented,  and  accepted  the 
offer,  they  would  have  been  faved  ;  and  thit  he  calls  his 
wilting  to  protect  and  fave  them  :  But  notwithstanding  thiif 
they  perifhed,  becaufe/^/*  would  not  comply  with  his  kind  offers 
But  more  than  enough  has  been  [aid  to  (hew  how  far  the 
words  under  confiderition  are  from  affording  the  leaft  cvi* 
deuce  of  the  actual  falvation  of  all  men* 


M.  in.  (   92    ) 

Jewifh  chriftians  for  a    long  time   •,  which  the    apoflte 
Paul,  who  WcS  the  apoftle  of  she  Gentiles,  took  fpecial 
care  and  pains  in  his.  plllles,  to  oppofe  and  eradicate,  by 
averting,  that  falvation  by  Chrift  was  as  free,  and  as 
much  tor  one  nation,  as  another  •,  and  therefore  to   be 
preached  and  off  rd  to  all   nations,  and    evry    man, 
Without  diftin&ion.    And  with  this  vie w,  the  expretfions 
under  confiicrarion  are  evidently  ufed,  as  well  as  many 
others  of  the  like  kind,  in  the  New-teftament  :  And  their 
full  meaning,  defign  and  importance  will  not    appear, 
Without  keeping  this  in  view,  Ti  is  obfervation  may  be 
tlluflraiid  by  reviewing  the  paffage-  that  has  been  con- 
fiderd,   1  Tim.  ii    1.  &c.    The  true  meaning  rmy  be 
ejKpreffjd  in  the  following  paraphrase.    *«  I  exhort  that 
chriftians  pray  for  all   mm%  Gentiles  as    well  as  Jews, 
without  making  a-ny  diltic&ion.     For  rhis  is   certainly 
(acceptable  to  God  our  Saviour  ^  who  is  ihe  God  and 
Saviour,  not   only  of  the  Jews,  but    of   the  Geniiles 
alio  ;  and  has  provided  falvation  equally  for  all  nati- 
and    all  men  ;  and  has  willed   and  commanded, 
that  the  gofpel  fhould  be  preached  to  all   nations,  and 
falvation  freely  offered  to  all,  without  diftin&ion  -9  that 
j  may  come  to  the  knowledge  of  the  truth  and  be 
faved,  unleis  they  perim  by  their  own  fault.     For  there 
is  bat  one  God,  who  is  the  God  of  the  Gentiles,  as  well  as 
of  the  Jews  5  and  one  Mediator  between  God. and  man, 
even  all  men,   the  man  Chrift  jefus  ;  whole  mediation 
and  atonement  therefore  does  not  refpectone  nation  on- 
ly j  but  is  unlimited  and  univerfal  ;  and  he  gave  him- 
felf  a  ranfom  for  all,  that  his  golpel  might  be  preached, 
and  falvation  off  red  to  all  men  ;  which  he  determined 
(hould  be  testified  and  made  known  in  due  time  ;  how- 
ever ignorant  or  it,  both  Jews  and  Gentiles  have  been,  in 
ages  pad.     This  has  indeed  been  a  myfteiy,  which  was 
j^ept  fecret  fince  the  world  began  5  but  now  is  mads 

tnanifeft, 


(     93     )  SeS.l 

manifeft,  and  by  the  fcr.iptures  of  the  prophets,  accc 
ingtothe  commandment  of  the  everlafting  God,  mads 
known  to  all  nations  for  the.  obedience  of  fail  b  ;  that  i.?, 
that  <;  Whofoever  betieve:h   may  be  faved. 

The  following  paflages   of  fcripture  have  been  ai 
urged  again fl  the  e  of  endltfs  punimment.     G.en\ 

iii.  15.  "  It  fhal!  bruife  thy  head,  and  thou  fhait  bruife 
his  heel."     1  Job.  iii.    S.   tCTor  this  fc  tHe  Son  of 

God  was  man i felled,  that  be  might  'deftrcy  the  works  of 
the  devil"  1  Cor.  xv.25.  "  For  he  mult  reign,  till  he 
hath  put  all  his  enemies  under  his  feet."  Ic  is  laid,  thefe 
fcriptures    are    incottfiftenc   with     «  inuance    of 

fin  and  mifery  forever  ;  for  thefe  are  among  the  ene- 
mies, which  mall  be  put  under  the  feet  of  Chrift  ; 
and  are  the  works  of  the  devil,  which  he  c-»me  to  de- 
(Iroy.  That  Satan's  head  ca'i't  be  bruifed  efTe&ualiy, 
and  his  works  deftroyed,  if  any  oi  the  human  race  pre 
left  in  his  hands,  and  finally  deftroyed  in  er.dlefs  fin 
and  mifcry. 

That  thefe  declarations  c!o  not  afford  the  lea  ft  ground 
for  fuch  a  coniequence,  will  be  very  evident,  by  attend- 
ing to  the  following  obfervations. 

1.    The  natural  and  common  meaning  of  a  perfon's 
having  his  enenres  put  under  his  feet,  is  his  complete- 
ly defeating  and  overcoming,    and  triumphing     over 
them.     This  was    reprefen'ted  by     the  captains  of  the  ' 
men  of  war  in  Joshua's  army  putting  their  feet  on  the 
necks  of  the  kings  of  Canaan.  Jofh.  x.  24.     This  does 
not  imply  that  the  enemies  are  reconciled  to  the    con- 
queror, and  do  cordially  fubmit,  and  become  his  friend?;, 
and  applaud,  and   rejoice    in    his  conquefh  ;  but  fup- 
pofes  the  contrary,   viz.  That  they    continue    his  ene- 
mies, though  completely  overcome  ;  and   they  are  held 
under  his  fee%  to  anfwer  his  ends,  and   grace   his  con- 
quest and  triumph. 


Set!.  IX*  (     94     ) 

2.  The  devil  will  be  mod  effe&ually  fubdued  ^  hi* 
^oiks  will  be  deftroyed,  and  his  head  bruifed,  in  the 
higheft  fenfe  and  degree,  when  he  (hall  be  perfectly  de- 
feated and  disappointed  in  all  his  ends  anddeilgns;  and 
every  thing  he  has  attempted  and  done  againft  Chrift 
and  his  intereft,  (hall  be  turned  againft  himfelf,  to  an- 
fwer  thofe  ends  which  he  conftaotly  fought  to  defeat  by 
all  his  attempts  j  and  Chrift  (hall  be  more  honored, 
snd  his  kingdom  more  happy  and  glorious  forever,  than 
it  could  have  been,  if  Satan  had  never  oppofed  him, 
or  feduced  and  deftroyed  any  of  mankind.  This  does, 
not  imply  that  the  devii  (hall  ever  become  a  friend  to 
Chrift  or  ceafe  to  exift,  er  that  all  the  human  race  (hall 
be  faved  \  but  the  contrary  may  be  neceflary,  in  ordei  to 
.effect  this  to  the  higheft  degree  •,  viz.  that  the  devil 
and  his  angels,  with  all  his  impenitent  followers  in  this 
.world,  be  doomed  to  everlafting  punifhmem,  as  Chrift 
himfelf  fays  they  (hall.  And  that  this  is  neceeifary  in 
order  to  deftroy  the  kingdom  and  works  of  the  devil 
moft  effectually,  and  to  anfwer  the  moft  important  ends 
to  Chrift  and  his  eternal  kingdom,  will,  it  is  hoped,  be 
jmade  to  appear  in  the  fequel.  In  this  view,  thefe  paf- 
fages  of  fcripture  are  fo  far  from  being  incenfiftent  with 
cndlefs  punifhment,  that  this  is  neceffarily  fuppofed  and 
implied  m  what  they  aflert. 

Another  paftage  of  fcripture,  which  refers  to  the 
fame  event,  is  found  in  Phil.  ii.  10,  X£.  "  That  at  the 
name  of  Jefua  every  ksee  fhould  bow,  of  things  in  hea- 
ven, and  things  in  earth,  and  things  under  the  earth  i 
and  that  every  tongue  fhould  confefs,  that  Jefus  Chrift 
U  Lord,  to  the  glory  of  God  the  Father."  This  text 
has  been  produced  as  inconfiftent  with  endlefs  punifh* 
rnent,  and  as  a  full  proof,  that  all  men  ard  devils  will 
be  finally  faved.  The  whole  weight  of  their  argument, 
from  this  paflage,  lies  in  the  meaning  they  affix  to  bm'$ 


(     95     )  SeS.  III. 

ing  the  knte  at  the  name  of  CbriJt,  and  confejfing  that 
Jerus  Chrift  is  Lord.     They  fay,  this  means  a  voluntary 
homage  paid  t©  him,   as  his  friends  and   obedient  fer- 
vants.     But  what  evidence  is  there  of  this  ?   The  words 
are  as  capable  of  another  meaning,  as  of  this,   and  per- 
fectly agreeable  to  ehe  defi^n  or  the  apoftle  here;  which 
is  to  fhew  how    Chiift    is  exalted  and  honored,  and  is 
to  reign  until  311  creatures  and  things  in    the   univerfe 
(hall  be  made  fubjecl  to  him,  and  his  enemies  put  under 
his  feet.     Plis  friends  will  bow  the  knee  to    him,  and 
cheerfully  give  him  the  glory  due  to  his  name,  and  joy- 
fully iubmit  to  him,  and  own  him  as   their  i_,ord,   and 
the  Lord  of   ail.     His  enemies  alfo  will  be  obliged  to 
fubmit  to  him,  and  own  his  power  aad   dominion,  and 
that  they  arejuftly  condemned  and  punimed   by  him: 
And  while  in  punifhing  them»  he  will  tread  the  wine" 
frefs  of  the  fisreenejs  of  the  wrath  of  Almighty  Gody   it 
will  be  to  the  glory  of  God  the  Father.     In  this   fenfe, 
this  fame  apoftle   quotes  and  ufes  thefe  words,  in  bis 
epiftle  to  the   Romans,  Chap.   xiv.    10,  &c.     ««  For 
we  /hall  all  ft  and  before  the  judgment  feat  of  Chrift.     For 
it  is  written,  As  I  live,  taith  the  Lord,  every  knee  mail 
bow  to  me,   and  every  tongue  mall  confefs  to  God, 
So  then,  every  one  of  us  (hall give  account  of  himfelf  to 
God."     Here  the  apoftle  ufes  the  words  only  to  fignify, 
that  all  fhill  give  an  account  to  Chrift  as  their  judge, 
and  confequently  receive  a   fentence  according  as  their 
works  have  been,  whether  good  or  evil ;  winch  he  will 
caufe  to  b?  properly  executed.    And  may  we  not,  rather 
muff  we  not^  und«*rftand  them  in  much  the  fame  fenie, 
when  he  ufes  the  fame  words  in  another  epiftle  ? 

The  apoftle  Peter,  fpeakwg  of  Chrift,  fays,  Acts  iii. 
21.  "  Whom  the  heavens  muft  receive,  until  the  tinvs 
of  the  reflitution  of  ail  things,  which  God  hath  fpoketi 
by  the  mouth  of  all  his  holy  prophets,  face  the  world 

began.'* 


Seel.  1IL  (     96     ) 

began."  Some  have  thought  thefe  words  fignify,  that 
all  creatures  fhall  be  reftored  to  holinefs  and  ha^  pnefs 
by  Chrift.  That  they  import  no  fuch  thing,  wiii  be 
evident,  if  the  following  things  be  obferved. 

1.  The  reftitution  of  all  things  feems  to  mean  nothing 
elfe  here,  but  the  accompli ''foment  of  all  things  which  God 
hath  fpeken  by  the  mouth  of  ail  his  hoiy  prophets. 
This  fenfe  is  given  to  the  original  word,  in  fome  tranf- 
ktions  i  and  is  natural  and  eafy,  and  agreeable  to  the 
following  words,  which  have  been  cited. 

2.  All  things  will  nor  be  reftored  to  their  former 
ftace  at  Chrift's  fecond  coming,  and  therefore  this  can- 
not be  the  meaning.  This  earth  and  the  viiible  heavens, 
are  referred  unto  fire,  againft  the  day  of  judgment,  and 
perdition  of  ungodly  men;  when  the  heavens  fhall  fafs 
away  with  a  great  noife,  and  the  elements  fhall  melt  with 
fervent  heat  •,  the  earth  alfo  and  the  works  that  arc  there- 
in (hall  be  burnt  up. 

3.  The  time  of  the  reftitution  of  all  things,  of  which 
the  apoftle  fpeaks,  is  the  time  of  Chriit's  coming  to 
judgment,  which  is  elftwhere  called  his  coming  the 
fecond  time :  For  the  heavens  mud  receive  him,  till 
this  time  of  reftitution,  which  they  will  not  do,  any 
longer  than  to  the  day  of  judgment  •,  tor  then  he  will 
*f  So  come  in  like  manner  as  his  difciples  faw  him  go 
Into  heaven."  Therefore,  they  who  allow  there  will  be 
any  punifhtr*entof  men  and  devils  after  the  day  of  judg- 
ment, as  all  muft  who  will  pay  aay  regard  to  the  bible, 
cannot  make  this  text  mean  the  reftonng  all  creatures 
to  holinefs  or  happinefs,  confident  with  their  own  notion 
of  the  final  reftitution, 

4.  If  the  reftitution  of  all  things  does  not  mean  only 
the  fulfilment  of  all  the  great  things  which  the  prophets 
have  foretold,  which  has  be?n  obferved  as  the  mofr 
natural  lenfe,  and  will  certain!/  take  place  at  the  day  of 

judgment ; 


(     07     )  Sea.tlti 

judgment :  And  if  fomething  more,  or  different,  be  %=» 
nified  by  this  exrxeftion,  it  mull  mean  the  rcftitutiors 
or  all  things  from  the  ftate  of  diforder  and  confufian, 
into  which  they  are  fallen  by  fir?,  into  a  ftate  of  order, 
at  the  day  of  judgment ;  when  ail  fhall  be  called  to  an 
account,  and  rebellion  (hall  be  filencecj  and  come  to  a 
proper  iffue,  and  every  one  be  rewarded  according  to 
his  works ;  and  all  obftinate  Tinners,  both  men  and  de- 
vils, receive  their  proper  doom  and  punifliment ;  while 
the  righteous  are  leparated  from  4hem,  to  inherit  the 
kingdom  prepared  for  them  :  And  Chrift  and. his  king- 
dom receive  all  the  advantage  of  the  iebellion  that  has 
taken  place,  and  of  the  endlefs  puniflvnent  of  the 
wicked  :  So  that  there  fhall  be  unfpeskably  more  gfory 
and  happ'nefs  in  the  kingdom  of  God,  in  confequc-nce 
of  fin,  and  the  endlefs  punifliment  of  the  wicked,  ttianr 
could  have  been  without  it.  When  things  fliali  be 
brought  to  this  ftate  and  iflue,  which  certainly  they  m\i 
be  at  the  day  of  judgment,  the  rejlituticn  of  all  things 
will  take  place  to  the  highdl  degree.  Every  thing  wit| 
be  fet  perfectly  right  \  the  wicked  will  receive  their 
proper  punilkment ;  all  the  reproach  cad  on  God's  law, 
government  and  character  will  be  wiped  off,  and  he  fhaii 
have  his  full  revenue  of  glory,  by  all  the  fin  and  pu- 
nifliment of  the  wicked.  Chrift  fhali  receive  the  full 
reward  of  his  work,  and  his  kingdom  have  all  the  ad- 
vantage of  the  whole.  Who  can  imagine  a  more  per* 
feci;  and  glorious  re.[ii;ution  of  all  things,  than  this  ?  * 

Another 
*  Chrift  fays,  Matth,  xvii.  i  r,  «'  Eliai  truly  ihali  rirft- 
come,  and  rs/iore  all  things."  The  fame  word  is  ufed  here, 
as  in  Act.  Hi.  1 1.  There  it  is  a  fubftantive,  and  here  a  verb  ; 
and  muft  (ignify  to  regulate,  and  reduce  things  u  crdsr.  Tint. 
the  Baptift  did,  by  preaching  repentance  and  reformation, 
and  declaring,  that  all  who  reiufed  to  compty,  mould  be 
punifhed  in  unquenchable  fire.  Chrift  wili  rcftorc  ail  things, 
by  feeing  this  auft  compleiclj  executed, 


Another  text,  which  is  produced  in  Favor  ofuniverfal 
falvation,  and  to  oppofe  the  do&rine  of  endlefs  punifh- 
ment,  is  Rom,  v.  ii.  "  Therefore,  as  by  the  off-nce  of 
one,  judgment  came  upon  all  men  to  condemnation  : 
Even  fo,  by  the  righteoufnefs  of  one,  the  free  gift  came 
upon  all  men,  unto  juftification  of  life." 

Anfwer.  The  apoftle  had  particularly  dated  the  way, 
by  which  men  become  interfiled  in  the  righteoufnefs 
and  falvation  exhibited  and  offered  freely  to  all  in  the 
gofpel  \  and  proveckthat  this  is  by  faith,  or  believing 
in  Chrift,  or  receiving  him,  and  the  abounding  grace,  and 
gift  of  righteoufnefs  by  him.  And  had  abundantly  ia- 
lifted,  that  there  is  no  ocher  poftible  way  for  men  to  have 
any  fharein  this  righteoufnefs  and  juftificaiion  by  Chrift, 
but  by  faith.  He  had  mentioned  this  above  twenty 
times,  in  this  epiftle,  before  he  comes  to  thefe  words 
now  under  coniideration,  keeping  if  conftandy  in  view. 
It  wilifufficeto  cite-only  three  or  four  inftances  now, 
cut  of  more  than  twenry.  Chap.  i.  16.  "  For  lam 
not  afhamed  of  the  gofpel  of  Chrift  ,  for  it  is  the  power 
of  God  unto  falvation,  to  every  one  that  believetb"  Ch„ 
iii.  22.  "  Even  the  righteoufnefs  of  God,  which  is  by 
faith  of  Jefus  Chrift,  unto  all,  and  upon  all  them  that  be* 
lieve."  And  this  chapter  begins  with  the  following 
words,  **  Therefore,  being  justified  by  faith,  we-  have 
peace  with  God,  through  our  Lord  Jefus  Chrift."  And 
in  the  fentence  immediately  preceding  the  words  we  are 
upon,  the  fame  thing  is  brought  into  view,  though  the 
word  Jaitb,  ox  believing  is  not  ufed.  v,  17.  "For  if 
by  one  man's  offence,  death  reigned  by  one  ;  much 
more  they  which  receive  abundance  of  grace,  and  of  the 
gift  of  righteoufnefs,  fhail  reign  in  lite  by  one,  Jefus 
thrift."  Here  the  word  receive  is  active,  and  expreifas 
that  particular  exercife  or  aft,  by  which  men  embrace 
the  gofpel,  or  receive  Chriflu  and   is  the  fame  thing 

with 


(   99   )  Sea.nt; 

with  faith,  or  believing  on  Chrift.  Job.  i.  12.  u  But 
as  many  as  received  him,  to  them  gave  he  power  to  be- 
come the  fons  of  God  ;  even  to  them  that  believe  on 
bis  name''  He  here  limits  the  abundant  grace,  and  gift  of 
righteoufnefs,  by  which  "men  reign  in  life,  to  thofe  who 
receive  it,  or  believe  on  Chrift.  Far  it  is  in  arid  upori 
all  them  that  believe.  There  was,  therefore,  no  need  of 
repeating  this  limitation,  in  the  words  under  confidera- 
tion,  and  faying,  "  Even  fo,  by  the  righteoufnefs  of 
one,  the  free  gift  came  [or  comes]  upon  all  men  [wba 
believe  J  unto  juftifkation  of  life."  For  this  is  natufraily 
and  even  necejfarily  underftood.  And  it  would  be  doing 
violence  to  the  words  to  leave  out  this  idea,  and  make 
the  apoftle  fay,  in  direct  contradiction  to  whit  he  had  fo> 
often  after  ted  before,  and  laboured  to  prove  ;  that  jut- 
tificat'on  ard  falvation  comts  alike  upon  all  men,  be-* 
lievers,  and  unbelievers,  or  whether  they  believe  or  not. 
And  this  not  only  makes  him  contradict  hirhfelf,  but; 
the  exprtfs  words  of  Chrift,  and  John  the  Baptift,  tl  He 
that  believeth  not  is  condemned  already.  He  that  be- 
lieveth  not  (hall  be  damned.  He  that  believeth  not  the 
Son,  /ball  not  fee  life  •,  but  the  wrath  of  God  abidctk  en 
him." 

The  free  gift  does  indeed  come  to  all  men,  in 
the  offer  of  thegofpcl-,  and  it  is  wholly  owing  to  the 
wickednefs  of  men,  difpofing  them  to  (light  and  reject 
this  falvatiopi,  thus  brought  and  coming  to  them,  that: 
all  msn,  even  every  ont  of  the  human  race,  are  not  ac- 
tually faved :  But  ftill  it  remains  true,  that  they  only* 
who  believe,  and  thankfully  receive  this  offered  grace 
and  gift  of  righteoufnefs,  fhall  be  actually  juftified,  and 
reign  in  life  by  Jefus  Chrift:  For  he  that  believeth  not, 
after  all,  (hall  be  damned. 

It  has  been  alio  imagined,  that  the  falvation  of 
all  men,  is  afiirted  in  the  viii.  Chap,  of  this    EpiftW 

P  v*  . 


5^,111^  (     i  od    ) 

v  Xp? — r-3-3'  "  For  the  earned  expectation  of  the 
creacure  wiueth  for  the  manifeftation  of  the  fo  >s  of 
God.  For  the  creature  was  made  fubj  cl  to  vanity,  not 
wiihnaly,  but  by  reafarc  or  him  who  hath  fubjecled  the 
fam^  in  hope.  Becauie  the  creature  itfelf  alio  fhill  be 
delivered  from  the  bondage  of  corruption,  into  the  glo- 
rious liocy  or  the  children  of  Grid.  For  we  know 
that  the  whole  creation  groaneth  and  travaileth  in  pain 
ther  until  now  :  And  not  only  they,  but  we  our- 
felves  alio,  wh'ch  have  the  fir  ft  fruits  ol  the  fpirit,  even 
we  ourfelves,  g"oan  within  ourfelves  waiting  for  the  adop- 
tion, the  redemption  of  our  body.5* 

In  order  to  make  this  paiTage  of  fcripture  have   the 
lead  appearance  of  aiT-rring  u  iverfal  falvation  ;    the 
creature   and  the  whoh  ^creation*   muft    mean  rational 
creatures  only\  of  which  ther*  is  not  the    lead   evidence  : 
But  that  this   is  not    the  meaning,   is   very   manifeft. 
This  word,  which  is  ufed  four  times  in  thefe  verfes,  is 
found  in  fifteen  other   places  $  and  does  not  appear  to 
ma*n  rational  creatures  only,  except  in  two  places.  ||     lc 
Js  ufed  tw  ce  in  the  fi  ft  Chap,  of  thisepiftle,  v.  20,  25, 
where    it  means  the  vifible  creation,  and   creatures  in 
generaii  as  it  alio  does  in  the  39th  v.  of  this  chap.    And 
that  by  the  creation^  in  this  pafHge,  is  meant,  not  man, 
but  the  vifible,  material  creation,  and  the  various  infe- 
rior creatures,   fuoje&ed  to  man,  and  abused  by  him, 
is. evident:   i.  Becaufe  the  creatureis  faicSho  be  made 
fubjrcl:  to  vanity,   not  willingly  $  which  cannot   be  true 
of  thofe  who  are  voluntary  tervants  of  fin;    which  all 
men  are,  except   thole  who  are   the  fons  of  God.     2. 
The  creature  or  creation  is  here  diftinguimed  from  the 

fons 

*  It  it  the  i  d  in  the  original  j  and  the  patfage  would 

be  more  mtelligbe,  perhaps,  to  the  Englifh  reader,  hs'd  it 
been  tranfUted  the.  creation ,  in  each  claufe  of  the  ?c^t» 

I  Ma;k,  xvi.   15.     Col.  i.  23., 


Sell.  111.  (     ioi      ) 

foos  of  Goi,  v.  19,  23.  So  that  neither  the  wicked, 
nor  the  children  of  God,  are  here  intended  •  by  the 
creation, 

The  apoftle  is  in  this  paflage   reprcfrntins;  t|re  cvr- 
tainty  and  greatncfs  of    the     glory  which    (hall    tt 
place  in  behalf  of  the  church  of  Chnft,  which  he  bad 
mentioned  in  the  preceding  verfe,  as  the  con 0  quence  of 
their  prefent  fufferings.     This  he  does,  by  firfi  bringing 
into  view  the  church's  deliverance  from   the  power  of 
evil  and   wicked  men,  in  the  latter  day ;  when  V  The 
kingdom  and  "dominion,  and  thegreamefs  of  the  king- 
dom  under    the  whole  heaven,    (hall  be   given  to  the 
peop'e  of  the  faints  of  the  mod  High  i  anJ  they  (hall 
reign  wirh^hrift  on  earth.''     in  order  .to   exhibit  the 
certainty  and  greatnefc  of  this  event;  he,  by  a    figure 
often  ufed  in  fcripture,   reprefents  the  whole  creation  as 
unwillingly  fubjefied  to  bondage  in  the  fervice  or  wick- 
ednels  ;  and  groaning  under  this  calamity,  and  earnest- 
ly defiring  and  expecting  deliverance  ;  which. w  il 
place  in  this  happy  ftate  of  the  church,  when  the  crea- 
tion (hail  be  delivered  out  of  the  hands  of  the  wicked, 
and  confecrated  and  improved  by  fainrs,  to  the  glory  of 
God,  and   happinefs  of  his   children.     Thus  r 
the  vifible  creation,  now  fubjtcled  to  var  icy,  and  in 
dage  to  fatan  and  wicked  men,  to   groan,  and  fpealc  a 
language,  which  is  a  fure  at  d  (landing  evidence  and 
pledge  of  the  future  glory  of  the   church   in  this  wot  Id, 
And  then  in  the  23d  ver.  he  paffes  frofjn  this  de': 
ance  and   glnry   of   the  children    of  God,    to 
higher  and  complete  glory  of  the  church,  at  thi 
reiurre&ton,  when  the  children  of  God  (hall  (nine  I 
as  the  fun  in  the  kingdom  of  thei»  Father  :   For  when 
complete  redemption,   not  the  whole  creation,    bui 

fitter  st 


$e&  1IL  (     j  02     ) 

lievers,  wait  and  long,  in  this  ftate  of  fuffering  and  fin, 
with  eager  expectation.  * 

In  this  view,  the  connexion  of  thefe  verfes  with  the 
proceeding  is  plain  and  natural  i  and  the  gradation  ob- 
served, clear  and  beautiful.-— Here  is  not  a  word  in  fa-  i 
vor  of  univerfai  falvation ;  but  the  whole  is  perfectly 
confiftent  with  what  this  apoftle  affcrts  in  this  chapter, 
and  the  next,  and  eJftwhere,  viz.  That  they  who  live 
after  the  flefh  jhall  die  ;  and  that  God,  willing  to  fhew 
his  wrath,  and  make  his  power  known,  endureth  with 
much  Jong- fuffering  thefe  veffels  of  wrath,  fitted  to  de- 
ftruftion.  Who  fhali  be  punifhed  with  tverlatting  de> 
JlruBion^  &c. 

Eph.  i.  10.  "  That  in  the  difpenfation  of  the  fulnefs 
of  times,  he  might  gather  together  in  one  all  things 
in  Chrilt,  both  which  are  in  heaven,  and  which  are  on 
earth,  even  in  him."  Col.  i.  20.  «'  And  having  made 
peace  through  the  blood  of  his  crofs,  by  him  to  re- 
concile all  things  unto  himfelf,  by  him,  I  fay,  whe- 
ther they  be  things  in  earth,  or  things  in  heaven. "— 
Thefe  words  have  been  produced  by  fome,  as  contain- 
ing the  doclrine  of  univerfai  falvation;  as  all  things^  which 
are  in  heaven  and  on  earth,  are  here  faid  to  be  gathered 
together  in  one,  and  to  be  reconciled  unto  God  by 
Chrift,  which,  they  fay,  certainly  muft  comprehend 
fit  men. 

AnjweK 

*  When  it  is  faid,  ver.  21.  cc  The  creation  itfelf  (hall  be 
delivered  from  the  bondage  of  corruption,  into  the  glorious 
liberty  of  the  children  of  God  ;"  the  meaning  is,  that  the 
"vifibie  creation,  which  is  now  abufed  to  anfwer  the  purpofes 
ff  the  enemies  of  God,  (hall  be  delivered  from  this  bondage, 
*n  itfelf  10  undefirable,  in  the  deliverance,  and  glorious  liber- 
ty and  triumph  of  the  church,  in  the  latter  day*,  and  for  the 
^ke  of  the  children  of  God.  The  word  here  tranflated  into, 
»  many  times  in  this  cpiftic,  and  in  other  places,  tranflatsd, 
\n}  /or,  to,  and  unto* 


(      I03     )  Sea. 111. 

Anfwer  i.  By  gathering  together,  in  one,  nil  things  in 
«  Chrift  -,  or,   as  it   might    be    rendered,    gathering    all 
things  together  under  one  head,  is  doubthfs  meant,  fee- 
ting  Chritt  at  the  head  of  ail  things  in  heaven  and  earth, 
i.  «.  on  the  throne  of  the  univerfe,   having  the  govern- 
ment and  dire&ion   of  all  things   put  inro   his  hands  : 
Or,  as  hehimfelfexprefleth  it,  Matth.  xxviii.  18.  •«  Ail 
.power  is  given  umome,  in  heaven  and  in  earth."     Ch. 
xi.  27.  •*  All  things  are  delivered  unto  me   of  my  Fa- 
ther."    The  whole  created  univerfe,  which  is  exprefled 
by  heaven  and  earth,  and  the  things  therein,  fell  into  a 
diffolvedand  broken  ftatr,  in  a  feme,  by  the  introduction 
of  fin.    Chrift  is  appointed  to  bear  up  the  pillars  of  it,  to 
prevent  any  evil  coming  by  fin,  on  the  whole  •,  and  to 
bring  thegreateft  good  out  of  it,  by  the  redemption  of 
the  church,    and  its  attendants  and  confequences  :  And 
that  he  may  effect  this,  all  things  are  put  into  his  hands, 
and  he  is  made  the  head  of  all.     This   is  exprefled  by 
theapoftiein  the  fame  chap.   v.  22.  in  different  words, 
which  ferve  to  explain  thefe  under  confideratioi,  "And 
bath  put  all  things  under  his  feet,'  and  gave  him   to  b: 
head  over  all  things  to  the  church."     To  gather  together 
all  things  under  one  head,  and  to  conftitute  Chrift  head 
over  all  things,  is  the  fame  thing.     But  this  does  not 
imply  the  falvation  of  all  things^  or  of  all  men,  nor  has 
any  relation  to  it. 

2.  The  other  paffage  in  theepiftleto  the  Colofiians, 
doubtlefs  means  much  the  fame  thing  with  this,  and 
they  are  to  be  confidered  as  parallel  texts.  Whoever 
reads  thefe  two  epiftles,  with  attention,  written  by  St. 
Paul,  and  mod  probably  about  the  fame  time,  and 
compares  them  together,  will  find  that  much  the  fame 
matter  is  contained  in  them,  and  often  exprefled  in  the 
(am;  words  with  but  little  variation.  The  only  differ- 
^  fincc   in  the  words  of  thefe  two  parallel  places  is,  that 

in 


&5.  III.  {     104    ) 

In  the  form  t    all  things  in  heaven  and  earthy  are  faid  to 
\aibered  together  in  one^  in  Cnrift.     In  the  latter  the 
fame  things  are  U\\  to  be  reconciled  by  him.     When  all 
things  in  the  creared  univerfe,  which  had  in  a  meafure 
fallen  into  confufion,    and  jarring  contradictions   and 
difcorJ,    by  rebellion,  were  put  under  Chrift,  to  be 
farmeci  into  one  harmonious  fyftem,  bringing  good  out 
of  all  the  evil,  and  caufin^  every  thing  to  confpire  to 
kring  the  greateft  honor  to  Gad,  and  ;iiae  in  the  high-' 
eft  good  of  the  whole-,    all  things  in  heaven  and  earth 
were,   in  the  muft  important  and  higheft  fenfe,  recon- 
ciled to  God,  in  him;  and  this   is  the  fame  with  ga- 
thering ail  things  together  in  one,  by  or  in  Chrift.    Thus 
ihcfe  paflfages   appear  to  harmonize,  and  txprefs  one 
.and   the  fame   thing.     How  can  all  things,   whether 
they  be  things  in  earth,  or  things  in  heaven,  by  which 
more  are  comprehended  than  angels  and  men,  and  all 
fational   creatures,  be  reconciled \    in  any   other  fenfe  ? 
Thefe  words,   therefore,  make  nothing  agairift  endlefs 
punifhment  ;   bin   are  in    favor  of  it,  and  neceflarily 
imply,  it  if  this  be  mod  for  the  honor  of  G(  d,  and  the 
general  good  ;  and  receflary,  that  all  things  may  be  put 
in  due  order,  and  the  moil  perfect  harmony  \  which  will 
be  confidered  in  a  following  fecYion. 

Some  have  thought  the  words  of  St.  Paul,  t  Cor.  xv. 
22.  aflert  the  falvation  of  all  men,  "  For  as  in  Adam  all 
die,  even  fo  in  Chrift  (hall  all  be  made  alive."  But  this 
muft  certainly  be  owing  to  want  of  proper  attention  to 
this  chapter  in  general,  and  to  the  words  which  imme- 
diately precede  and  follow  thefe.  Theapoftle  is  here 
fpeaking  of  the  refurrecTion  of  the  body  •,  of  the  refur- 
reckon  of  Chrift,  and  of  thofe  who  belong  to  him  : 
And  cot  a  word  is  here  faid  of  the  refurredion  of  any 
other  perfon,  but  tbofc  whom  Chrift  repeatedly  promifes 
toraife  up  at  the  laft  day,  viz,  thofe  who  in   this   lift 

believe 


/  (     loj     )  St  J.  lit 

believe  on  him,  Joh.  vi.  40.  "  And  this  is  the  will  of 
him  that  lent  me,  that  every  one  which  feeth    the   foa,  • 
aid  believeth  on  him,  may  have  everlafling  life  $  and 
I  will  raife  him  up  at  the  I  a  ft  day."     It  is  certain  from 
fciipture,  that  there  fhall  b#a  refurrc&ion  of  the  wick- 
ed ;  but  this  is  not  brought  into  view  by  the  apoftk 
in  this  chapter  ;  but  he  attends  wholly  to  the   redirec- 
tion   of  Chrift   and    his    people  ;  that    is,  the  refur- 
re&ion  of  the  body.     The  words  with  which  thefe  arex 
connected,  make  this  (ufficiently  evident.     «'  For  il nee 
by  man  came  dea  h,  by  man  came  alfo  the  reftmed 
of  the  dead.      For  as  in  Adam  all  die,  even  fo in  Chrift: 
fhall  all  be  made  alive.     But  every  man  in  his  Own 
dcr;  Chrift  che  firft  fruits, afterwards  they  thatafeChrift's 
at  his  coming."     By  death  and  dying  is  meant  the  death 
of  the  body,   and  by   refurreftioh,    and    being     m 
alive,  is  meant  the  refurreclion  of  the  body,  and  that 
oniy  of  the  faints. 

The  wod  all  is  therefore  neceflTarily   reftrained   here 
to  all  that  belong  to  Chrift.     When  it  is  fa  id,  In  A 
*//die;  it  means  all  that  are  in  Adam,  ail  his  pofteii- 
ty  ;  and   when  it  is  faid,  In  Chrift  all  fhall  be    made 
alive,  it  means  all  that  are  in  Chrift;  fo  that  the  latter 
all  is  not  of  equal  extent  with  the  former,     Tbcapoftic 
cxprefTeih  himfelf  here,  juft  as  he  does  vyhen  fpcaking 
of  Adam  and  Chrift,   in  that  paftage  which  has  been 
confidered,  Rom.  v.   18.     "  Therefore  as  by  the  offence: 
of  one,  judgment  came  upon  all  men  to  condemnation; 
even  fo  by  the  rigbteoufaefs  of  one,  the  free  gift  came 
upon  all  men  unto  justification  of  life."     It  has  beta 
(hewn,  that  bv  the  context  the  words  all  nun  in  the  lafi 
claufe  are  necefTirily  reftrained  to  all  thole  who  belong 
to  Chrift,  or  b  lieve  in  him  -,  and  in  juft  the  fame  man- 
ner the  word  att9  in  this  place,  is  by  the  context*,  and 
the  matter  treated  of,  neaffkrily  reftrained  to  all  that 

arc 


SiSAtt  (    xo6   ) 

are  Chrift's,  or  believers  in  him.  And  they  who  will 
not  attend  to  the  context,  and  take  thefe  words  in  their 
only  natural,  plain  meaning,  but  run  away  with  the 
meer  found  of  a  word  or  two,  without  confidering  their 
connexion,  only  to  fupport  a  favorite  opinion  of  theirs, 
will  not  underftand  the  fcriptures,  but  remain  in  darknefs. 

Our  Saviour  fays,  Joh.  xiL  32.  "And  I,  if  I  be 
lifted  up  from  the  earth,  will  draw  all  men  upto  me." 
It  has  hence  been  inferred  with  great  aiTurancc,  by  iume, 
thar  every  one  of  the  human  race  will  be  faved  by  (Thrift, 

This  is  the  only  word  which  Chrift  fpakc  when  he 
was  on  earth,  in  favor  of  univerfal  falvation,  if  this  be 
fo  :  And  this  had  need  be  very  plain,  and  ftrongly  af- 
ferted  here,  aad  fo  that  the  words  cannot  poflibly  be 
underftood  in  any  other  fenfe  1  to  counterbalance  all 
that  has  been  quoted  from  him,  in  which  the  contrary 
is  aflerted 'over  and  over  again,  in  the  mod  plain  and 
unequivocal  terms.  One  defign  of  Chrift's  coming  in* 
to  the  world  was  to  reveal  the  true  character  of  God  5 
to  proclaim  the  love  of  God  and  his  defigns  of  mercy 
to  men,  and  what  would  be  the  ifiue  of  all  this  to  man- 
kind. And  if  his  grand  defign  was  to  fave  every  man, 
and  this  were  nectflary  for  the  full  and  mjft  glorious 
d.fplay  of  the  divine  character,  it  might  have  been  ex. 
pe&ed  that  he  would  dweli  much  upon  this  glorious 
theme,  the  falvation  of  all%  and  fet  it  in  a  light  mod 
clear  and  inconteftible.  But  the  fact  is  fo  far  from  this,- 
that  he  dwelt  abundantly  on  the  future  and  everlafting 
punifhment  of  the  wicked  %  znd  fet  it  in  the  ntoft  alarm- 
ing, dreadful  light  •,  representing  it  by  being  caft  into 
&  furnace  of  fire  •,  into  a  fire  that  never  fh  all  6e  quenched  % 
where  their  worm  dieth  not,  and  the  fire  is  not  quenched  y 
and  dwells  long  upon  if,  repeating  it  again  and  again. 
And  he  leads  us  to  the  day  of  judgment,  and  repreients 
himfdf  as  dooming  the  wicked,  even  all  who  were  not 

jfriendly 


(   io7  )  &8.  nr; 

vjly  to  him  in  this  world,  to  everlaftin%  fi-e  \  and 
concludes  by  fay  tag.  The ft  /hall  go  away  into  everlaftin+ 
punilhment.  And  he  has  not  left  the  L-aft  hint  to  cau- 
tion us  againft  understanding  him  as  affming  the  end- 
lcfs  punifhment  of  the  wicked  •,  nor  has  he  fpoken  one 
fentehce,  that  any  one  pretends  has  the  lead  appear- 
ance of  a  contrary  meaning*  unlek  it  be  this.  If  whttk 
this  is  careiully  examined^  it  mould  appear  to  affert, 
that  every  man  that  ever  did,  or  (hull  exift,  fliall  be 
faved,  and  cannot  be  fairly  underitcod  in  any  other 
feiife  •,  we  fhill  be  thrown  into  an  inextricable  plunge 
by  fi.iding  a  mod  aitonifhing  incorififtence  ! 

But  there  will  appear'no  danger  of  falling  intd  fuch 
a  difficulty  »  *nd  an  eafy  and  natural  fenle  will  be  found 
in  thefe  words,  confident  vvith  the  endlefs  punifhrncne 
of  the  wicked,  by  attending  to  the  following  obfer- 
tfatiofrs. 

i*  Thefe  Wot&i  dfCftrift  evidently  re/pe<5  the  con- 
fequence  of  his  crucifixion,  in  this  worlds  and  while 
men  are  in  this  !ife%s  and  it  is  a  f creed  fenfe  indeed,  to 
fuppofc  they  refpect  every  perfon  that  had  ever  lived, 
and  was  then  in  the  unfeen  w^rid  ;  or  that  he  means  to 
fay*  that  though  m?n  liye  in  unbelief  through  life,  he 
will  draw  them  to  himielf,  and  they  fhall  be  converted 
after  they  die.  The  words  of  Ghfift  respecting  the 
fame  thing,  fsrve  fully  to  explain  thefe,  Joh.  iii.  14, 
15.  "  As  Mofes  lifted  up  the  ferpene  in  the  wildernefs  5 
even  fo  mud  the  Son  of  man  be  lifted  up  3  that  ivhofaver 
tetieveth  in  him%  fhould  not  pcrifh,  but  have  eternal 
life,"  Here  Chrift  tells  how  mm  fhould  be  drawn  to 
him,  viz.  by  believing  on  him,  and  all  that  do  not  be- 
lieve on  him,  are  repre fenced  as  certainly  perijhing. 

2.  The  words  ally  and  all  nMiy  are  u.ed,  when  every 
individual  is  not  intended,  but  nkiny  or  all  in  general, 
cr  z  great  multitude.    There  are  tru  following  inlUnces 

QL  pi 


Se8.  11L  (     108     ) 

of  this;  and  many  more  that  might  be  mentioned 
Matth.  Hi.  5,  6.  «'  All  Judea,  and  mil  the  region  round 
about  Jordan  went  out  to  John,  and  were  baptized  of 
him  in  Jordan."  Mark  xi.  32.  t€  All  men  counted 
John9  that  he  was  a  prophet  indeed.'*  It  is  faid 
all  men  came  to  Chrift,  Joh.  iii.  26.  Mark  i.  37; 
The  difciples  fay  to  Chrift,  "  All  men  feek  after  thee." 
They  do  not  mean  every  man  without  exception  ;  for 
that  was  not  true. 

The  words  all  men  are  fornetimes  ufed  for  the  gentile 
nations  in  general,  in  oppofition  to  the  Jews  only  ;  and 
to  fignify,  that  the  gofpel  aid  falvation  were  not  con- 
lined  to  the  latter •,  but  equally  extended  to  the  former  1 
though  every  man  be  not  included.  Our  Saviour  fpeaks 
the  words  under  confideration,  at  an  interview  which 
he  had  with  a  number  of  Greeks^  profelytes  to  the  wor* 
Slip  of  the  true  God,  from  among  the  Gentile*,  who 
had  wiie  up  to  Jerufalem  to  worfhip  at  the  feaft  ;  and, 
upon  their  defire,  were  introduced  to  him,  by  his  dif- 
ciples. Thefe  words  are  fpoken  with  reference  to  them  * 
and  are  fuited  to  convey  this  idea  to  them,  viz.  That 
after  his  death,  of  which  he  fpeaks  in  the  preceding 
verfes,  falvation  by  him  fhould  be  extended  to  the  gen- 
tile nations,  as  well  as  to  the  Jews;  and  they  fhould 
be  drawn  unto  him  1  And  net  that  he  would  actually 
fave  every  one  of  the  human  race  *  for  fuch  a  thought 
could  not  be  fuggefted  to  them  by  thefe  words*  Nor 
have  we  now  any  warrant  to  put  fuch  a  forced  meaning 
on  them,  when  another,  confident  with  all  that  Chrift 
has  faid  of  everlafting  punifhment,  is  fo  natural  and  eafy. 

3,  Salvation  by  Chrift  is  not  only  extended  to  all 
nations;,  but  the  influence  of  the  gofpel  will  continue  and 
fpread,  till  all  men  in  general,  if  not  every  individual 
perfon  then  living,  ftall  be  drawn  to  Chrift,  and  be- 
come his  friends  and  fervants.    This  event  is  fo  much 

aid 


{     109     )  SefitAlte 

and  fo  often  predi&ed  in  the  fcriptures,  that  none  who 
attend  to  them  properly  can  be  ignorant  of  it,  Chrift 
rcprefents  this,  by  a  woman  putting  leaven  into  three 
meafures  of  meal,  which  continues  there,  till  the  whole 
is  leavened  5  and  by  many  other  fimilitudes,  all  im- 
porting, that  the  gofpel  of  the  kingdom  Gull  be  preached 
and  fpread  in  the  world,  till,  by  the  divine  influence  at- 
tending it,  all  nations,  the  whole  world,  or  all  mm% 
ffoall  be  brought  into  fubjeftion  to  him  5  and  the  king- 
doms of  this  world  mall  become  the  kiigdom  of  Chrift. 
"  The  Lord  will  make  bare  his  holy  arm  in  the  eyes  of 
all  n*ti$ns,  and  ail  the  ends  of  the  earth  (hall  fee  M?e 
falvation  of  God/'  Ifai.  lit.  10.  "And  they  mall  ail 
know  the  Lord,  from  the  lead  of  them,  unto  the  great- 
er* of  them  "  Jen  xxx?.  54.  In  the  2 2d  Pfal.  where  the 
death  of  Chrift  is  predicted,  the  confequence  of  this  is 
exprefled  in  the  following  words  j  "All  the  ends  of  the 
world  mall  remember,  and  turn  unto  the  Lord ;  and 
all  the  kindreds  of  the  nations  mall  worfliip  before  thee." 
Thefe  words,  and  thofe  of  our  Saviour,  under  confide* 
ration*  exprefs  the  fame  event,  and  illuftrate  each  other. 
Who  then  can  dunk  they  imply  the  a&ual  falvat;on  of 
all  the  human  race? 

Another  pafTage  of  fcr/'pture,  which  has  beea  pro- 
duced, as  favouring  the  dod»  ine  of  univerfal  falvation, 
h  1  Pet.  iii.  18,  19,  20.  Speaking  of  Chrift,  he  fays 
"  Being  put  to  death  in  theflefh,  but  quickened  by  the 
fpirit :  By  which  alfo  he  went  and  preached  unto  the 
fpirits  in  prifon  ;  which  fometime  were  difobedi-nt, 
when  onee  the  longfuffering  of  God  waited  in  the  days 
of  Noah,  while  the  ark  was  preparing," 

A  few  observations. on  the(e  words,  will  be  fufHcient 
to  ftasw,  that  there  is  nothing  in  them  favourable  to  the 
falvation  of  ail  men  \  but  directly  the  contrary. 

i.  Granting,   that  Chrift  did  go  and  preach  to  the 

fpirits,, 


5<5.  lit.  (     no     )' 

fpirifs,  when  they  were  in  prifon,  either  be/ore  or  arte? 
his  refurrecticn,  though  it  is  not  afTerted  in  thefe  words  y 
for  this  was  done  by  the  fpirit,  and  they  might  be 
preached  to  before  they  were  fpirits  in  prifon  :  Yetn 
granting  as  above,  we  are  not  told,  what  be  preached. 
He  might  preach  no  glad  tidings,  and  nothing  but  ter- 
ror and  eternal  damnation  to  them,  confident  wkh  *11 
ghat  is  faid  here. 

2.  If  it  be  granted,  that  he  preached  the  gofpel  to 
them,  we  are  not  told  what  was  the  effect*  or  that  fo 
inuch  as  one  of  them  repented  and  believed,  and  was 
d<  levered  out  of  prifon.  They  may  all  be  in  prifon 
yet,  notwithftanding  any  thing  that  is  faid  here;  and 
confequently,  be  more  miferabje  forever,  than  if  they 
had  not  heard  this  preaching. 

3.  Granting,  not  only  that  Chrift  did  preach  to  the m 
when  in  frifon  •,  and  that  he  preached  the  gofpel  to  therc% 
and  offered  to  u\  liver  arid  fave  all  of  them  ;  but  that  they 
all  accepted  the  offer,  and  are  gone  to  heaven  •,  all 
which  is  only  matter  of  mere  conjecture,  as  neither  of 
thefe  is  aliened,  or  implied  in  ehis  pafTage  1  gut  grant- 
ing them  all,  it  does  not  follow  from  hence,  that  all  the 
reft  of  mankind,  who  die  in  their  fins,  or  that  fo  much 
ss  one,  except  tho-fe  who  lived  in  the  days  of  Noah,  will 
be  faved.  But  the  contrary  may  beyery  ftrongly  inferred: 
For  if  ail  that  had  died  in  their  fins,  from  the  beginning 
of  the  world  to  the  death  ot  Chrift,  were  to.be  faved,  why- 
are  thpfe  who  perifhed  by  the  flood  finglcd  out  from  all 
the  reft,  and  the  preaching  of  Chrift  confined  to  them  ? 
This  looks  as  if  they  were  to  bediftinguifhed  from  alio? 
ther?,  who  are  left  in  prifon,  without  hope  of  deliverance. 

This  test  therefore  appears  to  be  a  poor,  fandy  foun- 
dation for  a  man  to  build  his  hopes  of  falvation  upon, 
<P?  of  the  falvation  of  others  :  Yea,  he  muft  be  infatuated 
fo  a  great  degree,  who  has  the  haft  dependence  on  this 

for 


(     in     )  Se3.  III. 

for  his  deliverance  frcm  hell,  and  obtaining  eternal  fal- 
vation. 

4,  When  the  mod  eafy,  plain  meaning  of  rhefe  words 
is  fixed,  it  will  very  alearly  appear,  chat  they  have  no  re- 
ference to  i he  falvation  of  any  one  i  rut  ever  did,  or  (hall 
die  in  h:s  fins  j  but  imply  (he  contrary  to  this. 

It  is  not  here  fa'd  that  'hefe  fpirits  were  in  prifon,  when 
Cbrifl:  went,  and,  by  the  fpirit,  preached  -unto  them. 
They  were  (pints  in  prifon  when  this  epiflle  was  writ- 
ten; but  were  once  irobbdiedfpirir*,the  fprrits  of  thofc?o~g 
fincf  difobedkllt  mm,  who  lived  in  the  days  or  Noah  -, 
to  whom  he,  infp  red  by  Chrift  to  foretell  the  flo#i, 
ap»d  warn  sni  exhort  them  ro  prepare  for  it,  was  a 
preacher  of  righteoufnefs  for  one  hundred  and  twenty 
y  a  3.  Through  which  fpac«  the  fpirit  of  Chrift  did 
ftr. ye  with  them,  and  the  taflgfofYeririg  of  God  tvaited 
upon  them.  Al!  this  is  exactly  agrees b-e  to  tre  hiftory 
of  the  flood,  and  its  attendants.  Noah  was  infpired  to 
warn  that  genaration  in  words,  byforetellingthe  flood  ; 
and  by  afhons,  in  building  the  ark  ;  and  the  fpirit  of 
God  did  ftrive  v/ith  them  during  this  time  :  But  chey 
■were  difobedienc  to  all  his  warning  and  preaching; 
and  confequently  perifhed  in  their  fins  :  And  their  fpirits 
are  confined  in  the  prfon  of  hell,  where  Chrft  fixeth  the 
rich  man  when  he  died  •,  and  are  kept  in  cuftody,  as 
the  fallen  angels  are,  unto  the  judgment  of  the  great 
day. 

And  that  this  is  the  true  fenfe  of  this  pafFige,i<  confirmed 
by  the  apoftle's  evident  defign.  It  is  introduced  to  cn- 
courageand  animate  chriftians  to  faithfulnefs,  patience, 
conftancy,  and  cheerful  refolution,  in  following  Chrift, 
under  all  oppofition  and  fufT.rir.g  from  wicked  men. 
He  mentions  the  (offerings  oi  Chriit,  and  his  triumphan: 
refurrection  and  deliverance  ;  and  then  introduces  this 
inftancc  of  Noah,    and    thole   with    whom    he   lived 

before 


Sc3.lIL  (     u  %    )> 

before  ihe  Hood,  who  oppofed    him,  and   the  fpirit  of 
Civil,   preaching  to  them  by  him.     God  waited  on 
them  with  long  1 offering  •  and  Noah  went  through    his 
fuffefiAg  and  work  with  patience   and    refolution  ;   till 
si  length*  he  time  of  vengeance  came  ;  when  Noah  and 
ha  family  were  faved ;  but  the  difobedient    were  de- 
.d  ;  not  by  ceafmg  to  exiiV  ;  for  though  their  bo- 
dies ptfifhed,  cbeir  fouls  were  ihut  up  in  the  prifon  of 
fcell,  where  they  now  were,   and  had  been  above  two 
thoofand  ye»ars  \  not  as  prifoners  of   hope,  but  ofjuf- 
tice,  reserved  unto  judgment,  and  final,  eternal  condem- 
nation.    This  reprefentation  is  fuited  ts»  fupport   and 
encourage  Cnriilianij  while  ifcey  were  ridiculed  andop. 
pofcd,  and  [offering  by  wicked  men,  in  the  midfr  of  a 
crooked  and  per vex Ce  nation  ?  and  to  excite  them,  with 
patience  and  nveekntfs^  to  wait  the  expected  end.     Su 
Feter  makes  u(e  of  this  inftance  to  the  like  purpofe*  in 
fcis  fecond    epiftle,    in  the  following  words*  "  For  if 
God  fparcd  not  the  old   world,  but  faved  Noah,  the 
eighth  perfon,  a  preacher  of  rightcoufnefs,  bringing  m 
the  Bood  upon  the  world  of  the   ungodly  j  the  Lord 
knoweth  how  to  deliver  the  godly  out  of  temptations^ 
and  to  reterve  the  unjuff.  unto  the  day  of  judgment,  to 
be  punilhed/'    And  by  the  way,    if  the  ungodly  men, 
who  penmed  by  the  flood,  were  delivered  and  carried 
to  heaven  by  Chriit,  fo  long  feefore  the    day  of  judg- 
mtac,  they  could  not  be  a  fit  inftance  of  God's  rcferv-- 
tag  wkkui  men  unto  the  day  of  judgment  to  be  pu-' 
&  tilled,  and  it  was  not  to  the  apottle'i  purpofe  :  But  if 
they   were  then  in  the  prlfcn  of  hell,   refer ved  in  con- 
firsementj  unto  judgment,  to  be  puntfhed  with  a  feve- 
rity  becoming  their  guilt  and  wickednefs ;  this  example 
is  mentioned  agreeable  to  truth,  and  h  fuited  to  anlwer 
Ms  end, 

Oa  the  whole,  therefore,  there  is  not  the  lead  evi$ 

dence 


{     113     )  SeS.tlL 

dencc  from  theft  words  of  St.  Peter,  that  any  orre  tttsn 
that  has  died,  or  (hall  die  in  his  fins,  ever  was,  or  ever 
will  be  delivered  from  a  ftate  of  punifhfnen%  to  all  e- 
ternity:  But  the  whole  that  he  fays  has  a  different  and 
contrary  complexion,  viz.  That  men  who  are  difobe- 
dient  to  Chrift,  while  they  live  in  this  world,  are  end 
into  the  prifon  of  hell  when  they  die  ;  and  are  kept  there 
in  euftody,  unto  the  day  of  judgment-,  when  they  (hall 
receive  of  Chrift,  thejudge,accordiRgto  what  they  have- 
done  in  thebody^  and  be  doomed  to  a  mGre  fevere  and 
everlafti.ng  puniflhment. 

Rev.  v.  13.  "  And  every  creature  whfcfi  is  irrhej* 
ven,  and  on  earth,  and  under  the  earth,  and  fuch  as  are 
in  the  fea,  and  all  that  are  in  them,. heard  1,  laying,  6lef- 
fing,  and  honor,  and  glory,  and  power,  be  Unto  him 
that  fkeeth  upon  the  throne,  and  unro  the  Lamb,  for- 
ever and  ever."  Thefe  words  have  been  produced  by 
fome,  as  a  proof  that  all  men  and  devils  will  be  happy, 
and  praife  God,  arid  Chrift  forever  and  ever.  How 
far  they  are  from  proving  any  fuch  thing.,  will  appear, 
tf  it  be  confidered  : 

I.  John  faw  this  take  place,  and  heard  this  univer- 

fa!  fong  of  praife,  when  Chrift  took  the  government  of 

the  world    into  his  hands ;  being  nv.de    head  over  all 

things  to  the  church;  reprefentcd  by    his  taking  the 

book  out  of  the  right  hand  of  nim   who  tat  upon   the 

throne,  in  order  tu  open  the  fealsof  it,  add  accompli (h 

the  divine  decrees  contained  in  it,  in  the  ad  mm.  ft  ration 

of  providence,  to  the  end  of  the  world.     This  therefore 

can  have  no  reference   to  the  winding  up  and  itTue  cf 

things,    at  the  day  of  judgment,  or  in  cny  after  period  % 

and  confequently  can  have  no  refpect  to  the  final  falva- 

tion  of  all,  or  or  any.     And  long  alter  this  fcene,  when 

all  the  leals  of  the  book  were  opened,  John  faw  all  His 

devils,  and  all  the  men  who  died  in  their  (in?,  cad  intd 


SeS.  1IL  (     114     ) 

a  lake  of  fire ;  where  they  were  to  be  tormented  Forever 
and  ever :  And  he  certainly  had  no  vifion  before,  or 
after,   which  is  contrary  to  this,  or  looks  beyond  it. 

2.  If  thefe  words  arc  any  proof  of  the  falvation  of 
all  men j  they  are  an  equal  proof,  that  every  creature  on 
earth,  and  under  the  earth,  and  in  the  (era,  and  all  ikit 
are  in  tbem,  both  beraih,  fcrpents,  worms,  and  filheSj 
will  actively  fmg  praife  to  God  ;  becoming  reafonable 
creatures,  and  having  the  faculty  of  fpeech,  and  will 
be  happy  in  this  empfoy  forever.  Buz  there  are  very 
lew,  if  any,  who  will  believe  all  this  to  be  ailbrted  here. 
Therefore  a  more  natural*  confident  meaning  offers  ic- 
fclf,  and  murt  be  the  only  true  one. 

3.  This  is  only  a  figurative  reprefentationj  to  exprefs 
the  univerfai fubjection  of  all  things  to  the  power  and 
government  of  Chrift  5  to  be  improved  to  anfwer  his 
tnds,  and  to  promote  hi*  blelfednef9,  honor  and  glory  $ 
and^the  happinefs  of  this  defirable3  joyful  event,  and 
his  worthiness  to  receive  all  this.  This  is  parallel  to 
the  frequent  repretentations  in  the  prophets  and  in  the 
pfalms,  where  mountains,  Hills  and  trees*  beafts  and 
cattle,  fire  and  hail?  ftormy  wind,  dragons,  and  all  the 
Works  of  creation^  are  reprefented  as  praifin'g  God  \  Ho\$ 
abfurd  would  it  be  to  infer  from  this,  that  all  things 
were  rational,  and  capable  of  praifing  God  in  an  a&ive 
v/ay,  or  ever  will  be?  All  the  creation  praifes  Gcd,  as 
the  divine  glory  and  cfrarafisr  are  exhibited  by  every 
creature  5  but  in  this  all  creatures  and  things*  are  paffivey 
except  thefe  which  are  rational,  and  the  friends  of  God* 
They  are  the  pnefts,  who  actively  offer  up  this  praife  to1 
God  %  for  which,  all  his  works  of  creation  and  provi- 
dence afford  the  rm(t  ample  matter.  In  this  fenfe, 
"The  wrath  of  man  mall  praife  God  "  Pfal.  Ixxvi; 
10.  All  the  rebellion  of  creatures  he  will  turn  to  his 
p,wn  higheft  hoax  and  praife  1  And  if  it  be  neceflkfj^ 


(     H5     )  ScS.IJh 

in  order  to  this,  that  there  (hould  be  endlefs  punifnmen%' 
which  may  be  true,  and  the  evidence,  tint  it  is  fo,  is  to 
be  exhibited  hereafter  ;  then  this  punifhmenc,  aid  chofe 
that  (hall  bt  punifhed  forever,  (hall  render  an  eternal 
tribute  of  praife  to  God,  which  otherwife  could  not 
have  been  obtained.  In  this  view,  th±  words  under 
examination  are  fo  far  from  implying,  that  all  creatues, 
or  all  men,  mail  be  happy  forever,  thac  the  contrary 
is  neceffanly  'implied,  viz.  That  creatares  will  be  pu- 
nifhed without  e?id  ■>  even  as  many  as  (hall  be  ne'cefiVy 
for  Gjd's  higheft  honor  and  praife.  The  fmoke  of 
their  torment  (hall  rife  up  in  the  fight  of  all  happy  in- 
telligences, and  bring  a  tribute  of  praife  to  God,  which 
fhall  be  ac'tivciy  offered  up  to  him,  by  thofe  who  are 
his  happy  friends!     See  Rev.  xix.    i,  &c. 

Pfal.  cxlv.  9.  The  Lord  is  good  unto-all,  and  his 
tender  mere i*s  are  over  all  his  works.*'  1  Joh.  iv.  8, 
16.  "God  is  love."  It  is  laid  the  character  thefe 
words  give  of  God,  is  inconfiftent  with  his  makiagany 
of  his  creatures  miferable  forever. 

Aofwer  1.  This  is  not  inconfiftent  with  his  punifh- 
ing  them,  and  inflicting  very  great  evil  and  mifery  upon 
them.  This  we  know  he  has  done  in  this  world.  He 
d-ftroyed  the  inhabitants  of  the  old  world  with  a  fl  )od. 
He  burnt  up  the  inhabitants  of  S^d)m  and  Gomorrah 
with  fire  and  brirpftonp.  He  overthrew  Pharaoh  and 
his  army  in  the  red  lea.  He  deftroyed  tha  inhabitants 
of  Canaan  by  fire  and  fword  ;  and  he  infr\<5b  all  the  evils 
that  nations  or  individuals  have  fufXered  in  this  world  -, 
of  which  there  are  inftances  innumerable,  and  many  of 
them  very  dreadful  and  terrible.  The  Pfalmift  lays,  in 
the  v/ords  preceding  thole  juft  quoted,  u  Men  (hill 
fpeak  of  the  might  of  thy  tcmb'.c  alls'"  In  Pfal.  lxvi, 
3,  &c.  are  the  following  words,  *'S\y  unto  Gjd,  bow 
terrible  art  thou  in  thy  works  !  Come  and  f:c  the  works 

R  of 


SefLlW  (     11 6     J 

of  God  i  he  is  terrible  in  his  doing  toward  the  children 
of  men/'  And  he  is  often  failed,  The  great  and  terrible 
God,  with  whom  is  terrible  majefty*  And  if  all  this  be 
confident  with  his  g  co  a!:,  and  with  his  tender 

mercies  being  over  all  his  works  \  then  any  degree  and 
duration  of  puriilhoieht,  which  his  creatures  defevvc, 
may  be  nt  with   it,  notwuhfUndu-g  any  thing 

we  know.  Can  any  ma?n  prescribe  to  God,  and  point 
out  the  exac~t  meaiure  of  evil,  and  the  length  of  the 
puniftiment  creatures  may  fufter,  confident  with  his 
goodie fs  ? 

A.f.  2.  God  may  be  good  to  all,  and  his  tender 
mercies  be  over  all  his  works  ;  and  yet  punsfh  his  crea- 
tures-with  cndlefs  mifery,  Where  is  there  ms%  who 
has  not  experienced  the  goodnefs  of  God  ?  Let  him  be 
pointed  out,  if  there  be  one.  In  ibis  world,  of  which 
the  PfaliTiift  evidently  fpeaks,  and  not  of  the  invifible 
world,  every  one  who  has  lived,  do?s  now,  or  ever  will 
live,  receives  great  and  conftant  kindnefs  from  God  j 
for  every  thing  better  than  perfect  mifery,  is  goodnels 
and  tender  mercy  to  finners.  * 

Anf.  3.  Though  God  be  LOVE,  inflate,  un- 
bounded goodnefs  ;  yet  this  is  not  only  confident  with 
his  purjifhing  creatures  according  to  their  deferts  •,  but 
his  great  love  and  goodnefs  may  influence!  him  to  punifh 
them  without  end  j  and  not  to  do  it,  may  be  iRCon- 
;nt  with  infinite  goodnefs. 

It  is  not  thought  inconfiftent  with  the  greatest  bene- 
volence and  compaffion,  in  an  earthly  king  or  judge* 
to  fent^nce  a  criminal  to  a  moff  painful  death  ;  and  to 
fee  it  executed,  when  the  fufferer  deferves  it,  and   this 

is 

*  Some  render  ths  original  word*  thus,  cc  His  tender 
mercy  is  above  ali  his  works."  That  is,  his  work  of  mercy 
in  the  redemption.of  tinners,  is  his  chief  and  higheft  work* 
So  it  is  translated  in  the  Septwaginr,  and  by  other!. 


(     ii7     )  5*7.  III. 

knecefTary  fcr  the  public  good  :  Yea,  this  is  not  oMy 
confijhnt    with    the    moft   extenfive  and    unbl<  mifh^d 
goodaeis  •,   but  is  itleli  an  extrcife  and  act  01  love  a^d 
goodnefo ;  becaufe  the  public  and  general  good  is  fou; 
and  promoted  by  it.     And  it  is  the  nature  of  true,  arid 
the  moft  exalted  love  and  benevolence,  to  regard  th?  good 
of  the  public  ;    and  not -co  give  that  up,  and   acVcon- 
trary  to  it,v  in  order  to  favor  an   unworthy  individual. 
To  do  this  is  partiality,   which  is  contrary  to   upright- 
nefs  and  goodnefs^     Yea,   to  fpare   the  criminal   frcm 
juft  punilhment,  in  tuch  a  cafe,  would  be  fo  far  from 
the  dictates  and  fruit  of  love,  that  it  would  be  an  act  of 
unrigficeoufnefs  and  cruelty ;  to  injure  the  public,  and 
hurt  millions,  in  order  to  grant  an  undeierved  favor  to 
any  individual.     Should  a  king  fpart  his  own  Ion  ft     \ 
a  j  oft  punifhrr.en%  when  the  good  of  the  public  required 
that  it  fhould  be  inflicted,  and  thereby  ruin    the  whole 
kingdum  ;   this  would  be  the  height  of  injultice  and 
cruelty.  * 

If 

*  And  his  cauHng  his  fon  to  be  punifhed,  would  be  fo  far 
from  an  act  of  cruelty,  that  it  wou'd  be  an  act  cf  mercy  ;  and 
perfectly  confident  wifh  love  and  tender  companion  for  his 
fon.  Yea,  it  would  be  an  evidence  of  his  true  bmevoienu  io  bis 
jojty  as  it  would  be  the  ftrongeft  evidence  of  b;s  iove  to  the 
public  .  For  true  love,  to  the  community,  neceffarilv  imp 
benevoence  to  every  individual  of  which  the  community  \z 
compofrd. 

The  following  words  of  Cicero,  the  famous  Roman  orator* 
in  his  fourth  oracion  againft  Cataline,  who  v*as  at   the  head 
of  a  confpiracy,  formed  to  deftroy  the  city  and  the  the  pVin- 
'Cipal  men  in  it,  are  worthy  10  be  introduced  here. 

"For  let  me  afk,   Should  a  mafter  o  ,  finding  bis 

<c  child-en  butchered,    his  wife  murdered,    and   his   houie 

"burnt  by  a  fhve,  inticr.  upon  the   offender  a  punimment 

I  "  that  rcli.ihort  of  the   higheft  rigor;   would  bfe    be  counted 

,  *l  mild  and  merciful,  or  inhuman  and  cruel  I  It  we  puiftih 

I  it  thcoi"  that  u  the  cgnfpiratorj,  <«  with  :Uw  utmeft  feverity, 

««  we 


.SW.I1I.  (     ii  8     ) 

If  God  be  infinitely  goo:?,  he  mud  and  will  pumfh 
shofe  creatures  who  deserve  it,  with  endlefs  puniflimrnt, 
when  this  is  necefftry  for  the  bigheft  good  and  happi- 
nefs  of  his  kingdom  ;  for  this  is  the  dictate  of  the  moft 
perfect  love  ♦,  and  not  to  do  if,  would  be  inconfiftent 
Vviih  goodncfs.  If  this  be  fo,  in  vain  is  the  love  and 
goodnefs  of  God  alledged,  as  inconfiftent  with  endlefs 
pumfhment.  That  the  hightft  good  of  God's  eternal 
kingdom  does  not  require  that  fuch  a  punifhment  fhould 
be  inflicted,  it  h  certain,  no  man  has  any  right  or  abi- 
lity to  determine ;  and  the  evidence  which  there  is  of 
the  contrary^  will  be  confidered  in  tb<*  next  fectign. 

These  are  the  chief  and  leading  paflfages  of  fcripture, 
which  have  been  thought  by  the  advocates  for  univerfal 
falvstion  to  be  moft  clearly  inconfiftent  with  endlefs 
puniflimenr.  And  let  every  one  now  judge,  whether 
they  are  fufRcient  to  overbalance  thofe  which  have  been 
produced  in  the  preceding  fection,  as  plainly  declaring, 
in  a  variety  of  ways,  that  the  future  punifhment  of  the 
wicked  will  be  endlefs  -,  fo  that  he  can  fit  down  with 
fafisfaction  and  confidence,  and  reft  his  eternal  intereft: 
on  th  s  foundation,  and  rejoice  in  the  profpect  of  evcr- 
lafting  happinefs,  purely  becaufe  the  fcripture  lays  that 
all  (hall  be  happy  forever,  whatever  be  their  character, 
and  however  they  live  in  this  world.  Yea,  let  all  judge, 
whether  thefe  texts  have  the  haft  weight  in  oppofition 
to  eternal  punifhment,  and  are  not  perfectly  confident 
with  that  doctrine:  Surely  this  may  be  eafily  decided* 
Greater  light  and  evidence  cannot  be  defired  ;  and 
oivine  revelation  has  fet  this  point  in  fo  clear  a  lighr8 
that  he  who  runs  may  read,  if  he  have  eyes  to  fee. 

SECTION 

<J  we  fnall  be  accounted  companionate  ;  but  if  we  are  remifs  in 
*' the  execution  of  juftice,  we   may    defervedly   be  charged 

*s  *i?h    the  great  eft  cruelty  in   expefing  the  public  and  our 
*5  feitow  ciiizinslio  ruinu". 


(     ii9    )  StU.lV.' 

S    E     C     T     I     O    N       IV. 

W  H  E  R  E  I N  it  is  eonfiJered,  what  reafon 
may  be  given  for  the  Dot? rive  of  endlejs  Tuni 'fo- 
ment, which  is  revealed  in  the  Holy  Scriptures  ; 
Or,  why  God  w<R  punifh  impenitent  Sinners 
forever  :  And  whether  there  be  any  reafonable 
objections  again  ft  this. 

♦J*  H  O  U  G  PI  it  be  granted  that  reafon,  without  the 
help  of  divine  revelation,  can  determine  nothing 
with  certainty  about  future  and  endiefs  puniflhmene  : 
Yer,  when  we  find  the  doctrine  of  eternal  punishment 
exprefsly  and  abundantly  afTerted  in  the  Bible-,  we  may 
reafen  upon  it ;  and  as  it  mud  be  mod  reafonable,  ic 
may  appear  to  be  fo,  and  we  be  able  to  vindicate  it 
from  all  objections  which  any  may  pretend  to  found  in 
reafon  againft  it.  It  will  therefore  6e  proper  and  ufe- 
fui  to  confider  this  doctrine  in  the  light  of  reafon,  and 
fee  how  far  it  may  be  vindicated  on  this  ground;  and 
whether  the  objections  that  are  mads  againft  it  can  be 
fupported  by  reafon. 

Not  a  few  have  been  fo  prejudiced  againft  this  doc- 
trine, by  their  inclination  and  feelings,  and  their  own 
way  of  reafoning  on  the  fubject,  that  they  come  to  the 
Bible  determined  not  to  find  it  there,  or  if  they  do,  to 
reject  that  book  as  not  from  God.  And  Come  profeflcd 
Christians  have  been  fo  weak  and  unreafonable,  as  to 
think  they  have  been  doing  God  fervice,  in  attempting 
to  prtvent  perfons  of  this  caft  renouncing  the  Bible,  and 
becoming  profefTed  Deifts,  by  trying  to  make  it  ap- 
pear, that  it  contains  no  fuch  doctrine. 

A  contrary  method  is  here  propofed,  viz.  To  exa- 
mine their  reaibniugs  and  objections,  and  fee  whether 

,  they 


&ft    IV.  (       !20      ) 

tfecy  wilH  ear  rhe  teft  of  truth  and  f^  *d  reafon  5  cr 
are  only  the  figments  at  a  dark  u         c    ;iiced  mind. 

First,  feet  k  be  inquired,  Wht  od  may  jujlly 

butiiih  any  of  his  rebellious  creatures  vfith  an  endlefi 
pun<(hmeas  i  or  whether  they  can  defer  ve  iuch  a  punifh- 
meat  ? 

K  iir}  agakfi  God  be  fa  great  a  crime  :;.  tally,  to  d<§ 
iervz  an  tjidldb  pimiihriieRt,  fo  that  his  jull ice  and 
rlghteoufncfs  may  be  glorioufly  difplayed  by  inflicting 
ir ;  ay  be  *ne  reafon  why  he  will  do  it,    But 

if  nor ;  if  facba  punifhment  be  too  great,  and  exceeds 
the  ill  defrrt  of  the  (inner  ;  it  is  impoffible  he  mould  be 
doomed  to  it  by  the  righteous  Governor  of  the  world, 

k  has  been  laid,  that  end lefs  punifhment  is  truly  an 
fafiwu  tvHt  and  therefore  cannot  be  juftly  inflicted 
on  any,  unlefs  their  crimes,  or  their  guilt,  be  infinitely 
great  j  for  juftice  in  pur  lining  confifts  in  proportioning 
ihe  punifhment  to  the  magnitude  of  the  crimes,  for 
which  it  is  inflidei :  But  no  finite  creature,  cfpeciaUy 
nian,  can  contract  infinite  guilty  or  be  guilty  of  crimes 
infinitely  great,  in  the  more  fpace  of  human  life  $, 
therefore  cannot  defcrve  an  infinite  or  endlefs  punifti- 
menc, 

M*  impartial  reafon  be  confulted  on  this  point.  If 
It  can  be  made  evident  and  certain,  that  fin  againfl: 
.  is  not  an  infinite  cvii,  a  crime  of  unbounded  mag- 
nitude, the  argument  in  favour  of  endlefs  puniihment 
from  tfce  reafon  of  the  thing  muft  be  given  up  \  and  it 
nauft  he  acknowledged,  that  no  reafon  can  be  offered 
why  Gzd  jhouid  puniih  the   finner  forever,  [•     But  if 

fin 

g  It  will  be  thought  by  feme*  perhaps,  that  too  much  is 
h*rc  5  end  that  God's  puniihing  the  Tinner  without 
end  may  be  vindicated  as  juft  and  proper,  though  the  infinite 
evil  of  Ca  be  denied. 

Tiiers  have  b&a  ihcie,  it  mud  be  acknowledged ,  wjjb 

have 


(     121     )  Scft.JY, 

fin  bsan  infinite  evir,  a  crime  fogre2t  that  U  really  ha*, 
in  one  or  mor*  refpedts,  no  bounus  or  limit-?,  and  this 
(hail  appear  able  to  the  chelates  of  rcafon  and 

common  fen k  :,  then  ic  muft  bevacknow!edged,  that  it 
deferve*   an  i  pumftiment,   and  t  is  is  the 

proper  •  (i.i  agaiuft  God  ;  and  therefore  he 

tnayNartth  j  \  propriety  \ntl\6t  it  •,  and   muft  cto 

it,  when  a) s  judgment  to   che  line,  a;>d  righ- 

teoufntfs 

have  rejecl  •  «ioelnne  of  »he  infinite  evij   or  ill   defert  of 

fin,  as  no-  *  cated,  and  involving  unanfwerable  dif- 

ficulties, in  ih ■••  view;  and  yet  have  thought  sbcy  could 
give  a  good  reafon,  why  -hey  who  die  in  their  fins  fhould  be 
ptiniOied  forever,  via.  Becaufe  they  wiM  continue  to  fin,  and 
remain  in   a  ftate  of  rebellion   witl  and  therefore 

will  deferve  to  be  punifhed  without  end ;  and  this  will  be  pro* 
|  per,  and  even  necefTary. 

But  perhap*,  when  this  is  examined,  it  wtfl  not  appear  to 
have  any  weight,  or  agreeable  tofcripture  or  seafon.   For, 

i.  The  fcripture  reprefems  tinners  to  heed  to  this 

puniihmenr,  and  punifhed  in  th*  future  ^  the  fins 

which  they  did  commit,  when  in  the  <Wvt  in  thil  worida 
When  our  Saviour  reprefents  himfeif  as  fen  *  mers  to 

cndlefs  punilhment,  the  fentence  is  grounded  on  their  paft 
conduct,  in  this  world,  "  For  i  was  an  hungred,  and  ye  gave 
t  me  no  meat,  tec."  And  St.  Pju!  fayj,  "We  mud  all  ap- 
pear before  the  judgment  feat  of  Chrift  ;  thai  every  one  may 
receive  the  things  done  in  the  body,  according  u  (hat  hi  hath  dme\ 
whether  it  be  good  or  bad/*     Therefore,  V  to  fcrip- 

ture,  finners  will  be  ftntcncsd  to  a  puniihmen:  which  they 
already  dt(trvt,  for  their  fins  in  this  life;  but  they  w<ni»d  not 
deferve  to  be  fen?cnced  to  an  endlefs  punifhmem,  to-  thefe 
fins,  if  they  were  not  an  infinite  evil,  and  they  infinitely 
criminal. 

2.  There  does  not  appear  to  be  any  juftice  in  fenter.cing 
a  firmer  to  a  punifhraent,  which  he  dots  not  olriad)  'cferve, 
for  what  he  has  done  ;  for  this  is  t«  condemn  him  for  that 
of  which  he  hath  net  ,  £  cv;j 

of  fin  be  Riven  up,  there  will  uot  appear  any  ju/iici  in  end- 
icf>  punimment, 


Se8.lV*  (     122     ) 

teoufnefs  t©  the  plummet,  and  rewards  Tinners  accord 
ding  to  their  works. 

But  when  we  attempt  to  reafon   on   this  fubjeft,  it 
ought  to  be  done  with  great  care  and  caution,   left, 
through  partiality  in  our  own  favor,  we  fhould  reafon 
and  judge  wrong.     Men  have  all  finned  againft  God, 
and  joined  in  a  common  rebellion;  and  this    is  natu^ 
rally  attended  wich  a  lelfifh  partiality,  difpofing  them 
to  overlook  their  own  guilt,   and  call  in  queftion  the~ 
righteoufn*fsof  their  Maker's  conduct,  if  he  treats  them 
according  to  their  deferc.     Therefore,   however  juft  it 
may  appear  to  an  impartial  judge,  that  rebellious  crea- 
tures fhould  be  puni(hed  forever  \  yet,   no    wonder  if 
the  heart  of  rebels  frnuld  rife  againft  it,  and  fo  far  pre- 
judice their  minds,  as  to  blind  them   to  the  reafonable- 
nefs  of  ir,  and  lead  them  to  pronounce  it   unjuft.     The 
danger  of  error  here  lies  chiefly  on  this  fide. 

Whether  fin  bean  infinite  evil,  and  in  what  fenfe  it 
is  fo,  will  appear,  it  is  hoped,  by  attending  to  the  fol- 
lowing obfervacions,  objections  and  anfwers. 

i.  All  Cm^  or  wrong  affection  and  conduct  of  men, 
is  more  or  lefs  criminal,  according  as  their  obligations 
to  the  contrary  are  greater  or  lefs;  or,  according  to  the 
degree  of  obligation  that  is  violated,  is  the  degree  and 
magnitude  or  the  crime  in  violating  fuch  obligation. 
There  are  different  degrees  of  obligation.  A  man  is 
under  greater  obligation  to  love  and  befriend  his  pa- 
rents, wife  and  children,  or  his  benevolent  friend,  from 
whom  he  has  received  innumerable  kindneffes ;  than  he 
is  to  a  ftranger,  or  one  who  has  no  peculiar  relation  to 
him.  Therefore,  if  he  is  unkind  asd  injurious  to  the 
former,  this  is  an  unfpeakably  greater  crime  in  him, 
than  his  unkind  and  injurious  treatment  of  the  latter 
can  be. 

z.  The  obligations  which   men  violate  by  fin,  or 

wrong 


{     123     )  Se3.lV; 

Wrong  affection  or  condu&,  are  chiefly  derived  from  the 
object  who  is  thereby  oppofed  and  injured  :  Therefore^ 
the  chief  aggravation  or  all  fin,  or  the  greatneis  ot  the 
crime,  is  derived  from  the  object,  againft  which  it  ia 
committed  ;  and  is  according  to  the  grestnefs,  excellence, 
worth  and  imporcaiuft/of  that  object,  and  the  criminal's 
fpecial  concern  and  on  with  it,  &;.     There  arc 

indeed  other  considerations  which  may  render  oblsga- 
tionj  in  particular  inftances,  greater  or  lefs,  and  conle- 
fequently,  the  magnitude  of  the  crime  in  violating. tor.. 
obligation,  will  be  m  (nine  refpects  varied  by  thefe  : 
But  ihe  chief  and  higheft  aggravation  of  all  fin  has  its 
foundation  in  the  object  again  (I  which  it  is  committed,, 
and  the  evil  of  ic  chiefly  con  fids  in  this. 

Hence  it  is  a  greater  crime  for  a  fon  to  hate  and  in- 
jure,  and  act  a  cruel  part  towards  his  excellent  father, 
who  prefides  in  a  large  family  with  dignity  and  bene- 
volence, and  who  alone  provides  for  him,  and  all  the 
reft  ;  than  it  would  be,  for  him  to  treat  one  ot  the  feN 
vants  in  the  family  after  the  fame  manner.  It  a  man 
fall  upon  a  ftranger,  whom  he  meets  in  the  road,  and 
takes  awsy  his  life,  in  order  to  obtain  his  money,  his 
crime  is  great ;  But  if  he  proceed  to  takeaway  the  life 
of  his  moft  worthy  friend  and  greateft  benefactor,  sVhn 
had  often  refcued  him  from  death  ;  this  would  be  acnm  : 
im  nenfely  greater  than  the  former.  He  is  very  crinr . 
nal  who  injures,  and  feeks  to  deftroy,  and  actually 
takes  away  the  life  of  one  of  his  inoiFenfive,  though 
moft  inconfidcrable  neighbours :  But  how  much  mon 
criminal  and  ill  deferving  is  he,  who  riles  in  rebellion 
•gainft  a  m  >(l  excellent  prince,  on  whom  a  great  na- 
tion depend  for  protection,  fupporc  and  happinefs  ;  ani 
actually  dethrones  him,  and  puts  him  to  death,  an  i 
hereby  brings  total  ruin  on  his  whole  kingdom  ? 
Concerning  lu:h  inftances  as  thefe,  the commonlenfe, 
S  fcelinas 


jw?.iv.  (    124    ) 

feelings  of  men  determine  without  hefitation,  arid  even  if- 
refiftioly,  without  the  labor  of  long  reafoningj  they  bting, 
in  a  fenfe,  felfevident.   And  doubtlcfs,  if  men  had  as  clear 
decerning,  and  as  great  fenfibility,  refpecling  the  being- 
and  character  of  God,  his  prefence,  greatnef^  power,  ex- 
cellence, goodnefs,  £cc.  and  of  the  abfolute  dependence 
of  all  things  on  him,  and  of  the  infinite  importance  of  his 
being  and  kingdom,  as  they  have,  with  refpecl  to  thofe 
things  mentioned  in  theexamples  above*,  the  conviction  of 
the  infinite  magnitude  of  the  crime  of  rebelling   againft 
him  would  be  more  than  equally  clear  and  imfiltible. 

In  all  the  inftane;s  mentioned,  and  in  all  of  this  kind 
that  can  be  imagined,  the  greater  guilt    and  ill   defer* 
of  the    criminal  arifes  from  the  object    injured,  againlt 
which  the  crime  is  committed  %  and  is  in  proportion  to 
the  degree  of  obligation  violated  by  the  tranfgrefTor. 
3.  All  the  fins  of  men  are  committed  againft  God  : 
He   is  oppofed  and  injured  thereby.     This  cannot  be 
difputed,  fince  fin  is  a  tranfgrefiion  of  the  Jaw  of  God  % 
for  to  difregard,  oppofe  ana  defpife  the  law  of  God,  is 
certainly  to  difregard,  ©ppofe  and  defpife  God,  and  to 
life  in  rebellion  againft  his  authority  and  government. 
Some  instances  of  fin  are  more  dire  fily  againft  God,  than 
others*,  but  all  Cm  is  againft  him,  and  he  is  the  chief 
object  who  is  oppofed  and   injured  by  it  1  becaufe  he  is 
the  firft  and  the  greateft  5  and  fo  much  exceeds  all  other.*, 
who  can  be  injured  by  fin,  in  his  being,  worth,  and  ex- 
tenfive  "rights  and  intereft,  that,  in  comparifon  with  him, 
they   arc  0$  no  confideration,   fink  into  nothing,  and 
vanim.     This  is  ftrongly  exprefTed   by  David,  when 
he    was    humbling   himfeif  before   God  for  his  fins. 
**  Againft  thee,  thee  only,  have  I  fmntd,  and  done  this 
evil  in  thy  fight" 

4,  God  is  infinitely  great,  excellent,  and  worthy  % 
and  his  being,  intereft,  honor  and  kingdom,  are  of 

infinite 


(     125     )  Se8.  w, 

infinite  worth  an&importance.  His  intereft  is  fo  grear„ 
eitenfiveand  univerfal,  that,  ftri&iy  fpeaking,  there  is 
no  other  intereft,  but  this  One,  in  the  univerie.  He  has 
made  all  things  for  bimfelf :  He  is  the  only  proprietor 
who  has  an  abloluce,  perfect,  and  unalienable  right  to 
all  creatures  and  things.  Th<*y  all  depend  wholly  and 
conftantly  on  him  j  and  he  is  the  boundlefs,  infinite 
benefactor  to  all :  His  authority  over  all  is  without 
limits,   and  his  government  abfoiutcly  peifeet. 

Therefore,  all  fin  is  sgainft  an  infinitely  gicar>  worthy 
and  important  object  •,  it  is  oppofuion  to  God,  his  whole 
intereft  and  kingdom-,  ic  dtfregards  and  defpifes  him, 
and  tramples  his  authority  under  foot. 

From  thefe  premifes,  which  none  can  difpute,  but 
all  mufl  grant,  the  plain  and  unavo;dibie  conciulion  is, 
that  ail  fin  is  infinitely  criminal  and  ill  defcrving.  This 
propofuion  is  as  dernonftrably  certain,  as  any  one  of  a 
moral  nature  can  be.  If  wrong  affe&ion  and  conduct 
be  criminal,  in  proportion  to  the  greirnefs  of  the  obli- 
gation to  the  contrary  j  and  the  obligation  be  great  in 
proportion  to  the  grearnefs  and  worthinefs  of  the  obj-ct 
injured  by  fuch  wrong  Of7ection  and  conduct :  If  all  fia 
be  againft  God  and  injurious  to  him  j  and  he  is  infinitely 
great  and  worthy,  and  his  incerett  and  kingdom  infi. 
nicely  great  and  important  ;  all  which  is  granted  : 
Then  men  are  under  infinite  obligations  to  God,  to  love 
and  ferve  him,  and  be  friendly  to  his  ir.terrlt  and  king- 
dom ;  conlequencly  all  oppofitton  to  thefe,  is  a  violation 
of  infinite  obligation,  and  infini.cly  criminal. 
Or  (horter  thus : 

Every  crime  is  great  in  degree,  in  proportion  to  the 
greatn-fs  and  worthinefs  of  the  being,  *g.nr.(t  wlvch  it 
is  committed.  Every»fm  is  committed  agunft  God, 
and  is  an  injury  done  to  him,  who  is  infrntely  great 
and  worthy  :  Therefore  every  fin  is  a  crime  of  infinite 
ea.-'Sn::ude,  4&d  defcrves  an  bfuitc  pqpiihmott.      $. 


Sc8.IV*  (     n6    ) 

5.  The  infinite  evil  of  fin  appears  from  the  evil  con- 
fequence  of  it,  or  the  evil  wh;ch  it  naturally  tends  to 
produce,  and  will  take  place,  unlefs*  prevented.  A 
crime  is  great  in  proportion  to  the  evil  it  tends  to  eff£t, 
or  is  ihe  natural  confequence  of  ic.  But  the  evil  whick  . 
fin  aims  at,  and  tends  to  produce,  is  truly  infinite. 

This  appears  from  what  has  been  already  observed. 
All  fin  is  againft  God,  and  his  whole  intereft  and  king- 
dom :  Ic  tends  to  difoonor  and  dethrone  the  Almighty  $ 
rodeftroy  all  his  bappinefs,  and  to  ruin  his  whole  in  ce- 
re fl  and  kVg^oTi;  to  introduce  the  moft  dreadful  con- 
fufion  arid  i(  finite  mifcry,  and  render  the  whole  univerfe 
IhftniLely  worle  than  nothing,  to  all  eternity.  If  there  be 
any  fuch  thing  as  infinite  evil,  this  is  fuch;  and  he  who 
aims  at  this,  and  docs'  the  leaft  towards  if,'  or  what  has 
a  direct  tendency  to  h,  is  guilty  of  a  crime  which  has 
no  bounds,  in  this  refpect,  as  to  its  degree  of  ill  defers 
It  is  big  with  infinite  rnifchief,  and  therefore  is  in  itfelf 
an  ir.finife  evil ;  and  nothing  fhort  of  endiefs  punifh- 
ment  can  be  its  proper  reward.  To  infLct  an  evil  in- 
finitely lefs  than  this,  as  a  punifhment,  falls  infinitely 
Aioft  or  bting  anfwerable  to  the  crime,  or  of  manifefling 
i"h«J  evil  or  guilt  of  it. 

To  this  it  will  be  objected,  perhaps,  that  no  fuch 
evn  actually  takes  place.  God  cannot  bs  dethroned, 
or  really  hurt,  by  thciluner;  he*  is  .infinitely  beyond  the 
jeach  or  the  rebel;  and  his  kingdom  and  intereft  can- 
not be  hurt  :  Yea,  God  will  over-rule  ail  fin  for  his 
own  honor,  and  to  promote  the  happine fs  and  glory  of 
his  khgdem  forever.  -Why  tht-n  fhould  the  finner  be 
p,inifhed,  as  if  he  had  actually  effected  infinite  evil, 
when  the  evil  tendency  of  what  he  does,  and  his  crimi- 
wal  endeavours  are  prevented  taking  effect,  and  no  fuch 
evil  c:m  come  ?  * 

Anfwer  i.     The  crime  is  not  to  be  eflimated  by  the 

evil 


(     127    )  Scff.lV. 

evil  that  is  actually  effected  by  it  %  but  by  the  nature 
and  tendency  of  what  is  done,  and  the  aim  of  the  cri- 
minal. Though  the  evil  confluence  be  prevented,  and 
it  be  not  in  the  power  of  the  criminal  to  effect  it ;  yett 
if  he  does  what  he  can  to  accomplifh  it,  his  crime  is  to 
be  eftimated,  by  his  manifeft  difpofition,  and  the  tea-  ' 
dency  of  what  he  does.  If  a  fubject  attempts  to  take 
away  the  life  of  a  king ;  or  from  difafTe&ion  to  him, 
docs  that  which  rends  to  deftroy  him,  and  would  doit, 
were  he  not  prevented ;,  though  the  life  of  the  king  be. 
not  hurt,  and  the  atterript  wholly  mifcarries^  yec  he  is 
juftly  condemned  as  guilty  of  high  treafon,  and  punifhed 
accordingly. 

The  (inner  dees  all  he  can  to  dethrone  his  Maker, 
and  render  him  infintiely  miferable,  and  ruin  his  k!ng» 
dom  forever  :  Every  (in  has  a  ftrorg  and   mighty  ten- 
dency to  this  ;  and  no  thanks  to  tr\e  (inner,  that  this  in- 
finite evil  has  not  been  effected,  by  his  rebellion  :  And 
is  his  crime  not  fo  great,  becaufe  the  evil  is  prevented, 
by  the  infinite  power  and  wifdom  of  God  ?  He  who 
will  affert  this,    mud  renounce  all  reafon  and  common- 
fenfe.     David,  infp:red  to  imprecate  punifhmenc  on  the 
wicked,  fays,  Pfal.  xxviii.  4.  «•  Give  them  according  t§ 
their  deeds,  and  according  to  the  wickednefs    of  their  en* 
deavours :  Give  them  after  the  work  of  their  hands,  aad 
render  to  them  their  dejert"     They  are  to  be  puniftied 
according  to  thtir  deeds,   the  nature  and   tendency   of 
them,  and  acco-ding  to  the  wickednefs    of   their   en- 
deavours-9    whether   they    accomplish,    what  they    at- 
tempt or  not.     Again,  Pfal.  xxi.  8,  &c.  "  Thine  hand 
(hall  find  out  ail  thine  enemies,   thy    right   hand  (hall 
find  out  thofe  that  hate  thee.     Thou  (hale  make  them 
as  a  fiery  oven  in  the  time  of  thine  anger,  &c.  For  they 
intended  evil  againft  thee  ;  they  imagined  a  mifchievousj 
device,  which  thej  are  not  able  to  perform,"     According 

to 


Se3.  IV.  (     12B     ) 

to  the  objection*  their  intending  evil  agoi/tfl  C  I  *'• 

magining  a-  mijcbievQUS device,  which  they  uc  le  te 

perform,   ou^hr  to   hzvt  been  given  as  a  hy 

they  Jbould  not  be  punifhed  •,  whereas  it  it  ion« 

€d  as  ;i  reafon  why  Go:i  would  certainlv  p  tin 

Anf.  2.  God^,  inpunifhingthe  wicked  I  do 

no  more  to  them,  ihan    they  would  have  o  him* 

hsd  It  been  in  their  power  :  And  fare)  but* 

juft  and  equitable  punifhrnent,    which  de- 

lei  ye,  if  they  deferve  any    at  aji.     They  rbel  a» 

gainit  hm,  and  trampie  on  his  authority  ar-;  laws,   let 
what  will  be  tht  coni<qucnce,  to  him.     He  woukWiave 
been  dethroned,   and  made  infinitely  miferabie  forever* 
hid  they  been  able  to  bring  ic  to  pals  :  This  is  «he  ten* 
dency  ot  ihm  treatment  or   him  ;  and    this  muft  have 
been  the  effed,  had  he  not  been  able  to  defend  hirnfelf 
againft  them,  and  counteract  their  endeavours.     And  do 
they  not  deferve  to  be  treated  after    the  fame  manner, 
by    him,  and   made  eternally  miferabie  ?     Would  any 
punifhrnent  more  of  this  be  in  any    meafure  anfwerabie 
to  the  crime  ?  It  they  have  call  God  behind  their  back, 
and  cared  nothing  for  his  honor,  intereft  or  happineis  i 
do  they  not  deferve  to  be  call  off  by  Go^,  and  that  he 
fhouid  take  no  care  of  their  intereft  or  happinefs  ?  Their 
hearts  have   been   fuli  of  mifebievous   devices   againft 
God,  and  ail  they  have  done  has  tended  todeftroy  him, 
his  happinefs  and  kingdom  :  And  will  it   not  be  juft 
to  bring  the  mifehief  on  ihtir  own    heads,   and   give 
them  over  to  endiefs  mifcry  ?   Among  the  laws   given 
by  Mules  to  ffrael,  is  the  following  one  :  Deut.  xix.  16, 
&c.  m  It  a  falie  witnifs  rife  up'againft  any  man  to  tes- 
tify againil  him  that  which  is  wrong-,  the  judges  (haU 
make  diligent  irquifition  :   Aad  behold,   if  the  witnefs 
be  a  falfe   witneis,   and  ccftified  talfe4y  againft  his  brp> 
t^tri  then  Jh&Uyi  do  unio  b;my4S  be  bad  J$fcgbi  to  have 

dens 


(      np     )  Sell  IV. 

done  unto  bh  brother.  And  thine  eye  mill  not  pity,  but 
Jife  (hall  go  for  life,  eye  for  eye,  tooth  for  tooth,  hand 
for  hand,  foot  for  foor."  Ths  law  requires  them  to 
puntfh  the  man,  who,  by  falfe  witnefs,  thought  and 
endeavoured  to  bring  evil  on  his  brother,  by  iafli&tng 
that  very  evil  on  him,  though  his  brother  received  not 
the  leaft  hurt  by  it,  All  wiil  doubtlefs  fayt  ths  is  a 
righteous  law-,  and  it  is  but  juft  f hat  fuch  an  evil  de- 
figning  man  mould  be  thus  punifhed,  An  J  will  it  be 
unrighteous  in  God,  who  ordered  this  law,  to  act  by  the 
fame  ruJ<%  in  punifhingthofc  who  have  born  falfe  witnefs 
againft  him  and  his  character  %  and  have  attempted  to 
bring  ruin  on  him  and  all  his  friends  ;  by  giving  them 
up  to  eternal  deftruclion  ;  though  he  and  his  kingdom 
hdvc  received  no  hurt  by  their  wicked  attempt?  ? 

As  God  and  his  kingdom  are  infinitely  diftinguifbed 
from  every  thing  tUc^  in  their  infinite  greatnefs,  excel- 
lence, and  importance;  fo  rebellion  againfl'him,  and 
oppofition  to  his  intereft  and  kingdom,  and  an  attempt 
to  deftroy  the  whole,  muft  be  equally  diftinguifhed 
from  any  other  poftible  or  fuppofxble  crime  •,  and  there- 
fore it  is  right  and  proper,  that  it  fliould  have  an  equally 
diftinguijhed  punifhment ;  that  is,  an  endiefs  one.  A 
temporary  puniflimenr,  which  is  infinitely  lefs  than 
this,  and  infinitely  lefs  than  the  evil  of  fin,  cannot  an- 
fwer  the  end  of  punifliment;  it  will  neither  exprefstfce 
evil  or  crime  of  injuring  the  infinitely  great  Jehovah, 
nor  ferve  in  the  lead  degree  to  mew  his  infinite  worth, 
grandeur  and  greatnefs ;  but  fp-ak  a  contrary  language, 
viz  That  his  be:nj,  character  and  kingdom,  are  of  In- 
finitely left  wdrth,  than  they  really  are ;  and  fo  would 
be  a  real  difhonor  to  him. 

If  one  who  has  defamed  the  character •  of  a  worthy 
perfonnge^b^ingpro'ecuted,  convicted  and  condemned, 
mould  be  punifhed  only  by  paying  a  (mail  fine,  viz,  on* 

penny 


Sett.  IV;     '         •     (     130     ) 

penny  or  (billing e.  The  language  of  this  would  be^  that 
ihc  chira&er  of  the  pcrfon  defamed  was  worth  no  more  | 
and  therefore  would  be  fo  far  from  anfwering  to  the  inju- 
ry, and  wiping  ofFthe  reproach ;  that  it  would  really  fatten 
the  difgrace  upon  him,  and  his  character  would  fufi^r 
more.,  than  if  the  criminal  had  not  been  condemned 
and  punilhedc  And  if  God  mould  punifh  rebels  againft 
him,  who  have  defamed  him  and  highly  injured  his 
character,  with  a  temporary  punifhment  only,  this  would 
be  as  far  from  anfwering  to  his  infinitely  fuperior,  ex« 
ceilent  and  important  character,  and  properly  vindi- 
cating it,  as  if  no  punifhment  at  all  were  inflicted:  Yea, 
it  would  be  infinitely  worfe  than  none,  and  really  degrade 
his  character,  and  be  a  reproach  to  him.  In  this  cafe, 
zjuft  punifhment  mud  be  anfwerable  to  the  infinitely 
amiable,  worthy  and  importaat  character,  which  is  in- 
jured and  blafphemcd  %  that  is,  fuch  a  punifhment  as  is 
fuited  toexprefs  the  greatnefs  of  the  injury  done,  and 
the  infinite  worthinefs  of  him  who  is  injured,  and  thus 
take  off  the  reproach  caft  upon  him.  But  this  can  be  no 
lefs  than  an  endlefs  punifhment.  Therefore  fuch  a  pu- 
nifhment \*juft%  it  is  deferved,  and  muft  be  inflicted,  if 
there  be  any  puniibment  at  all,  in  order  to  vindicate 
the  Divine  character. 

But  there  are  other  objections  againft  the  infinite  evil 
of  fin,  and  the  finnerYdefert  of  endlefs  punifhment, 
which  mult  be  confidercd. 

Obj.  x.  1c  is  faid,  that  as  all  creatures  are  finite,  they 
are  not  capable  of  infinite  guilt,  or  of  committing  a 
crime  that  has  an  infinite  degree  of  evil  in  it,  or  that  is 
in  any  refpect  infinite. 

Anf,  i.  This  objection  is  obviated  by  what  has  beers 
faid  in  proving  the  infinite  evil  of  fin,  viz.  That  this 
refuks  from  the  greatnefs  and  excellence  of  the  being  a- 
gainil  which  it  is  committed  *  and  depend*  not  ac  all 

on 


(    *3!    5  Sca.iv; 

the  degree  of  exigence  of  him  who  offers  the  abufr; 
If  a  finke  creature  can  affront  and  abufe  his  Creator, 
who  is  infinitely  great  and  worthy,  he  can  be  guilty  of  an 
infinite  crime  ;  becaufe  the  greatnefs  of  the  injury  doet 
not  ari(e  from  the  grcatneis  of  him  who  offers  it  5  buc 
from  the  character  of  him  who  is  injured. 

Anf.  2.  If  a  creature  fhoutd  actually  put  an  end 
to  his  Maker's  exiftence,  or  dethrone  him,  and  deftro^r 
his  kingdom;  his  crime  would  be  truly  infinite,  all 
will  grant.  But  to  defire  and  attempt  this,  and  do  chat 
which  would  certainly  tff:££  ir,  were  it  not  prevented 
by  a  iupenor  power,  is  to  be  guilty  of  the  fame  crime, 
fo  far  as  the  criminal  is  concerned  ;  and  therefore  muft 
bi  infinitely  great,  and  deferve  the  fame  punifhmenr, 
as  if  the  efrL-&  had  actually  followed.  The  infinite 
magnitude  of  the  crime,  in  this  cafe,  d@es  not  in  the 
leait  degree  depend  upon  the  greatnefs  of  the  criminal, 
or  the  degree  of  exiftence,  of  which  he  is  pofTeffed, 

Anf.  3.  Agreeable  to  this,  when  a  crime  is  com3 
mitted,  men  do  not  firfi:  inquire  into  the  greatnefs  or 
fmallhefs  of  the  perpetrator,  in  order  to  determine  the 
magnitude  of  the  crime  ;  but  confider  the  nature  of  the 
crin-ie,  and  the  injury  done,  and  who  is  injured,  &c. 
If  an  abject,  dependent  flare  burns  his  matter's  houfe, 
and  destroys  him  and  his  whole  family,  or  attempts  to 
do  it,  his  inferiority  and  dependence  on  his  mafter,  do 
not  extenuate  his  crime,  in  the  judgment  of  men,  buc 
rather  aggravate  it  :  And  no  one  will  offer  this  as  a  pie* 
in  his  favor,  or 'as  a  reafon  lor  a  mitigation  of  his  pu- 
nifhmenr. 

And  here  it  may  be  obferved,  that  it  is  equally  unJ 
realonable,  and  contrary  to  the  commonfenfe  and  prac- 
tice of  men,  to  fay  that  an  infinite  crime  cannot  be  com- 
mitted in  the  fhort  fpace  of  human  life;  and  that  mtn 
cannot  deferve  endlefs  punifhment,  for  the  fins  of  a  few 

T  years. 


Se8.  IV.  (     132     ) 

years.  For  as  the  infinity  of  the  crime  does  not  depend 
on  the  greatnefs  of  the  offender,  fo  neither  does  it  de- 
pend on  the  length  of  time  in  which  it  is  perpetrated. 
In  judging  of  crimes,  and  the  degree  of  pumlhrnentthey 
delerve,  men  do  not  inquire  what  lengrh  of  time  was 
fpent  in  committing  them  •,  but  what  is  the  nature  cf 
them,,  and  what  is  done.  And  men  are  condemned  to 
death,  or  imprisonment  during  life,  for  crimes  which 
were  perpetrated  in  a  few  minutes. 

Obj.  2.  It  is  faid,  if  every  fin  be  on  infinite  evil,  a 
crime  of  infinite  magnitude  5  then  all  crimes  muft  be 
equal  ;  for  none  can  be  greater  than  i  finite  :  Which 
is  contrary  to  rieafon  and  fcrtpfufe. 

Anfwer.  This  confequence  does  not  follow  from  the 
tJofttine  of  the  infinite  evil  of  fin,  as  it  has  been   ftated. 
Two  crimes   may   be    both   infinite  in  their  crimina- 
lity,   and    ill  dclert,    as  committed   againft  God  ;  and 
•yet,  in  other  refpe&s,  one  may  be  greatly  aggravated  and 
criminal  above  the  other,  being  committed  againft  more 
light,  and  greater   warnings,  and  an  abufe   of  greater 
favors,  &c.     They  both   deferve  eadlefs  punifhment  ; 
buc  one  deferves  a  greater  degree  of    punifhment,  than 
the  other.     Ic  is  eafy  to  conceive  two  perfons  deferving 
and  fuffering  endlefs  punifhment;  and  yet  one  deferving 
and  fufTering  a  much  greater  degree  of  pain  or  punifhment, 
than  the  other.   And  is  it  not  as  eafy  to  conceiVeof  two  per- 
fons being  infinitely  guilty,  as  rebels  againftthe  Monarch 
of  the  univerfe ;  and  yet,  in  other  refpefis*  the  rebellion  of 
one  be  much  more  criminal,  than  that  of  the  other  ?  This 
may  be  illuft rated  by  the  following  fimilitude.  Two  cords 
or  cylinders  exrended  without  end,  and,  in  this  refpea, 
both  equally  infinite,  may  be  of  very  different  diameters* 
and,  in  that  rejfisft,  one  much  larger  than  the  other. 

Obj.  3.  If  fin  be  an  infinite  evil,  becaufe  committed 
agalnit  an  infinite  object  -?  then  the  virtue   and  holinefs 


(     133     )  Seff.'m 

of  creatures  muft  be  infinitely  good,  excellent  and 
praifeworthy,  becaufe  exercifed  towards  the  lame  in- 
finite  object ;  which  is  too  abfurd  to  be  admitted. 

Anf.  This  confequence  does  by  no  means  follow. 
Creatures  can  do  more  mifchief,  by  rebellion,  and  take 
more  from  God,  than  they  can  do  good,  or  give  to  him, 
by  iheir  obedieace.  Here  there  is  an  infinite  difference* 
It  has  been  fhewn,  that  Hn  takes  a/I  from  God,  and  in 
its  very  nature  and  tendency  deitroys  all  the  good  in 
the  univerfe;  and  would  actually  do  it,  were  it  net 
counteracted  by  omnipotence,  infinite  wifdem  and  good- 
nefs:  But  the  obedience  and  hoiinefs  of  creatures  is  njt 
to  be  eftimated  by  the  object  towards  which  it  is  exer- 
cifed  ;  but  by  the  fubjedt,  by  him  who  exercife.s  it, 
or  the  degree  and  quantity  given  to  God.  All  that  a 
finite  creature  can  give,  is  but  finite  j  He  can  give  no 
more  than  himfelf ;  and  therefore  what  he  "gives  is  in- 
finitely ftort  of  infinite,  it  is  as.  nothing,  compared 
wich  ttie  objeel;  towards  which  it  is  exercifed,  or  to 
whom  it  is  given. 

Obj.  4.  Though  God  be  infinitely  great,  excellent 
and  worthy ;  yet  finite  minds  can  have  no  conception  of 
that  which  is  infinite.  The  infinity  of  God  is  altoge- 
ther inconceivable  to  them,  and  out  of  cheir  fight,  and 
all  their  ideas  mud  be  limited.  But  that  or  which  they 
can  have  no  idea  or  conception,  can  have  no  influence 
on  the  mind  i  and  therefore  cannot  increale  the  obligation 
of  creatures,  fo  as  to  render  it  greater,  than  If  the 
objeel:  was  finite  i  conlequently,  a  creature  cannot  bs 
under  infinite  obligations,  from  God's  infinite  greatntfc 
and  excellence. 

Aniwer.  Ic  is  certainly  not  true,  that  a  finite  mind 
can  have  no  conception  of  an  infinite  being,  different 
from  chat  which  he  has  of  one  who  is  finite  :  Becaufe  i his 
is  co^rary  to  our  experience,  in  the  ccrfdoufnefe  6f  thd 

ideal 


Se8.IV.  (     134     ) 

ideas  that  are  in  our  own  minds.  If  men  could  have 
150  idea  of  that  which  is  infinite,  different  from  that 
which  they  have  of  a  finite  objeel:,  they  could  not  reafon, 
nor  fpeak  an  intelligible  word  ^baut  it ;  which  the  ob- 
jector himfelf  thinks  he  can  do,  and  is  actually  doing 
it,  while  he  is  making  the  objection.  And  if  we  con- 
fult  our  own  feelings,  we  find  that  we  feel  other  wife 
towards  that  which  we  conceive  to  be  infinite,  than  we 
could,  if  we  thought  it  was  not  fo.  The  inftance  be- 
fore us  will  fufficiently  prove  this.  Are  we  not  confei- 
ous  that  we  ought  to  be  afiVcled  with  the  infinite  bein^ 
jpd  perfection  of  God,  inexpreflibjy  o:herwife,  than 
towards  any  finite  being  ?  And  if  fo,  then  his  infifitty^ 
or  his  being  infinitely  gr?at  and  good,  brfngs  an  obliga- 
tion on  us  to/eipect  and  love  him  ;  which  wecouid  not 
be  under,  were  he  not  infinite.  And  if  that  which  is 
infinite,  viz,  infinite  great nefs,  authority  and  excellence, 
binds  us,  and  the  greatnefs  of  the  obligation  ariies 
from  the  infinity  of  the  object  j  then  it  muft  be  an  in- 
finite  obligation. 

When  we  think  of  future  life  and  happineis,  we  ea- 
fily  and  neceffariiy  diftinguifh  between  temporary  and 
endlefs  happinefs,  and  prefer  the  latter  to  ihe  former, 
feeling,  in  fame  fenfe,  the  infinite  difference.  And 
.when  we  attend  to  infinite,  or  endlefs  punifhment,  and 
argue  for,  or  againft  it;  we  feel  that  this  is  infinitely 
more  dreadful  than  any  finite  evil,  and  cannot  but  dread 
it  unfpeakably  more ;  and  be  fenfible  that  it  affords  an 
inexpreffibly  ftronper  motive,  not  to  rebel  againft  God, 
than  any  finite  puni(hment  can:  And  that  it  h  infinite- 
ly greater  folly  and  madnefs  to  provoke  God  to  caft  ua 
into  fuch  punifnment,  than  to  expofe  eurielves  to  one 
infinitely  lefs.  Therefore,  the  reafon  and  experience  of 
every  man,  if  properly  attended  to>  will  teach  him  that 
ihe  objection  is  without  foundation* 


(      i35     )  Se3.IV. 

The  evidence  that  (iu  is  properly  an  infinite  evil,  and 
has  in  its  natufe  infinite  ill  deferr,  has  now  been  confit 
i,  and  objediifina  have  b(  t  n  examined  and  obviated-, 
and  iiit;  reader  i$  to  judge,  whether  ii  may  i.  at  be  proved, 
I  to  a  rkiniiirtratio.,,  that  ail  an  ddcrveti  lufia.re 
or  endjefs  punishment.  But  as  the  infhihc  evil  or  fin 
appears  from  another  confiderauou,  it  may  be  further 

obterved. 

6.  T;  .<;  ^cm-me.ic  which  has  been  made  for  fin,  in 
order  to  the  tinner's  bang  pardoned,  #uws  that  thuc 
is  infinite  ill  del'ert  in  fin. 

They  who  acknowledge  the  Dlvhry   of  Chrift,  and 
orfequentiy,  his  infinite  greatnefs  anc.  wcrthinef,  mfcft 
ill io  acknowledge  that  the  atonenwen;  he  ha*  made  lor 
fin,  by  his  obedience  and  fuiteringv  has  Infinite  worth 
and  merit,'  and  is  as  great  and  confide  raole,  *s  the  per- 
ion  who  gave  hinvelf  to  be  the   propitiation  for  the  fins 
of  men.     But  ii  fin  be  not  an  iiifiniceevii  ^  then  this  a- 
tonement  is  infinitely  more  and  greater  than  was   necef- 
fary,  in  order  xo  open  the  way  tor  the  pardon  ofc   ic ; 
and  the  Mediator  is  infinitely  greate*  and  more  worthy, 
than  it  was  neceilary  he  fnould   be,  in  order  to   ojake 
atonement  for  fin.     One  end  of  the  atonement  which 
Chritt  made  for  fin,  was  to  (hew  wha  evil  there  is  in  fin, 
and  its  ill  defert.     But  this  is  every   way   fuffictent  m 
atone  for  fin  which  has  infinite  ill  defers  therefore-.  •' 
declares  fin  to  he  an  infinite  evil,    or  to  deferve  infi 
or  endlefs  punifhment.      Conlequently.   to  deny    ii 
there  is   infinite  evil   in  fin,  is,  in  effect,  to  dmy  th 
Divinity  of  our  Saviour  j  or  the  truth  which  is  declared 
in  the  atonement  which  he  has  made  tor  fin. 

It  being  thus  evident,  beyond  all  contradiction,  tha: 
all  fin  is  infinitely  criminal*  and  deferves  endlefs  punilh- 
ment;  fo  that  God  may  juhiy  inti  cl  it,  and  mult  do  it, 
if  hs  lays  jud^iiiCiic  Co  t.^c  hue  ajjd  ki^tueoufaeis  to  the 

plummet, 


Sea.  iv.  (   136  ) 

plummet,  and  punifhes  (inners  according  to  their  defeft ; 
it  hence  appears  further  evident  and  certain,  that  this 
punifhment  will  be  infixed  on  all  who  die  in  their  fms, 
from  thofe  paffages  of  fcripture  which  declare  that  God 
will  reward  them  according  to  their  works,  and  infiift 
ul  punilhment  anfwcrable  to  their  deferr. 

This  is  often   and  abundantly  aflerted  in  fcrripture. 
From  many  instances  of  this,  the  following  are  fele&ed. 
Ifai.  mi.  11.  #fc  Wo  unto  the  wicked,  it  fhali  be  ill  with 
Sim  :  For  the  reward  of  bis  bands  (hall   be  given  him.** 
FuL  xxviii.  4.  u  Give  them  according  to  their  deeds ,  and 
according  to  the  wickedness  of  their  endeavour*  \  give  the  in 
after  the  voerk  of  their  bands*  render  to  them  their  desert.  " 
Macth.  xvi.  27.  ^  For  the   Son  of  man  ihall  come  in 
che  glory  of  his  Father,  with  his  angels  :  And  then  he 
Jhali  reward  every  man  according   to  bis   works'*  Rom* 
iu  5,  &c.  "  But  after  thy  hardnefs  and  impenitent  heart, 
treafure/l  up  wrath  again ft  the  day  of  wrath \  and  reve- 
lation ot  the  righteous  judgment  of  God  ;  who  will  ren- 
der to  every  man  according  to  bis  deeds.     Tabulation  and 
angaifh  upon  every  foul  of  man  that  doth  evil."  2  Cor. 
v.  10.   "For  we  muft  all  appear  before   the  judgment 
ieat  of  Chrift  :  That  every  one  may  receive  the  things  done 
in  the  body,  according  to  that  be  bath  done,   whether  it  be 
good  or  bad"     Rev.   xx,   12.    "  And   the  dead  were 
judged  out  of  thofe  things  that  were  written  in  the  books, 
according  to  tbeir  works"    xxii.    12,    "  Behold  I  come 
quickly  ;  and  my  reward    is  wth  me,  to  give  to  every 
man  according  as  bis  work  fha'l  be. 

Ail  fin  deierves  endlefs  punifhment,  this  is  the  pro* 
per  wages  of  fin,  and  God  may  moftjuftly  inflict  ir. 
God  has  faid,  in  his  word,  that  he  will  punifh  Tinners 
ic  the  ruture  (late,  according  to  their  ill  defer t  y  therefore 
Chey  will  be  punifhed  forever. 

Secondly.  It  muft  bu  coafidered,  whether  any  gcai 

end 


(     137     )  SeS.  IV. 

hut  can  be  a-nfwered,  by  inflicting  an  cndlefs  punifliment 
on  creatures  ? 

If  no  good  end  can  be  anfwered  by  thus  punifhing, 
and  if  k  be  nor,  all  things  confidered,  necefTary  for  the 
good  of  the  whole,  that  any  creature  fhould  be  made 
miferable  forever ;  then  it  is  not  confident  with  wifdo.n 
and  goodnefs  to  inflict  fuch  a  puniihment  upon  any; 
though  cney  may  deferve  it,  and  no  injuftice  would  be 
done  to  them  by  inflicting  it.  The  infinitely  wife  and 
goou  governor  of  the  world  always  has  fome  wife  and 
goodend,  in  all  hedoes,snd  never punifhes  his  creatures* 
merely  for  the  fake  of  punifhing,  or  only  to  make  them 
miierable.  This  is  ftrongly  afTeried  by  God  himfelf, 
when  he  fays.  "  As  I  live,  I  have  no  pleafure  in  the 
death  of  the  wicked."  And  therefore  we  may  b-  furs 
he  will  not  punifh  them  forever,  though  they  deferve 
it,  unlcfs  it  be  nececefiary  to  prevent  greater  evil,  and 
anfwer  the  bed  and  molt  important  purpofes. 

But  if  endlefs  punifhmenr,  infinitely  dreadful  as  it  \% 
be  necefliry  to  anfwer  the  hjgheft  and  bed  ends,  and  to 
promote  the  greatest  good  of  the  whole  ,  and  is  an  im- 
portant and  eflential  part  of  the  mod  wife  and  benevo- 
lent adminiflraticn,  in  the  government  of  the  world  : 
Then  it  is  not  only  perfectly  confident  with  infinite 
goodnefs,  but  it  is  the  dictate  and  exerciie  of  goodnef? 
itfelf  ;  and  not  to  inflict  this  punifhmenr,  mud  be  infi- 
nitely difagreeable&crofllng  to  unlimited  goodnef?,orde* 
trinitrate  the  want  of  benevolence.  On  this  fuppofuion 
then,  all  the  objections  which  have  been,  with  fuch  con- 
fidence, urged  againft  endlefs  punilhmenr,  from  the 
goolnefs  of  God,  as  being  mconfiftent  with  that,  fait 
"to  the  ground,  and  appear  highly  unrcafonable,  child- 
ifh  and  abfurd. 

We  are  indeed,    poor  and  very  inadequate  judg*i  of 
the  ends  and  defigna  of  Qq  la  ad  mini  drat  ion:, 

2CY 


Secl%  IV,  (      138     ) 

in  ourprefent  fituat'on,  and  in  this  very  Imperfect  add 
finf.ul  fiate*,  in  which'it  is  no  uncommon  thing  for  men 
to  call  Gcd*s  wifdom  and  goodnefs  in  q-ieltion,  and  fay, 
His  ways  arc  not  equal.  Therefore,  though  we  were  not 
able  to  fee  why  mere  is  to  be  endlefs  puniflirrienr,  and 
underhand  what  wife  and  good  ends  God  deQghs  to 
anfw^r  by  rt  ;  y*t,  finee  he  has  revealed  to  us,  that  he 
w:U  putiifti  the  wicked  forever,  it  would  be  very  unbe- 
coming, yea,  intolerable  arrogance,  for  men  to  fay  no 
good  end  can  be  anfwcred  by  ir,  or  even  doubt  of  the 
wifdom  and  goodnefs  of  this  part  of  the  Divine  admi- 
nistration. 

But  we  are  not  left  wholly  in  the  dzrk,  with  regard  to 
this  part  of  God's  ways,  in  the  fober  exercife  of  our 
reafon,  affifted  by  divine  revelation,  we  are  able  to  juf- 
tify  God,  in  punifhing  the  wicked  forever  •,  and  to  fee 
and  rejoice  in  fome  of  the  infinitely  important,  wife  and 
good  ends  which  will  be  anfwered  by  this  awful,  tremen- 
dous branch  of  the  Divine  government,  in  which  God 
will  do  terrible  things  in  ngbteoufnefs ;  fo  that  the 
great  good  that  (hall  be  produced  by  it,  will  infinitely 
overbalance  and  fwallow  up  all  the  ev'l. 

The  following  ornfiderations  will  be  fufficierit,  it  is 
prefumed,  to  illuftrate  and  eftablifh  this  point, 
I.  All  wil!  grant  it  is  nor  only  juft,  that  criminals  mould 
pwnlmcd  according  to  their  ckfens  •,  but  it  is  an  ex« 
preffion  of  wifdom  and  goodnefs,  in  a  governor  or  judge, 
thus  to  purufh  them,  when  this  is  fuiuble  and  neceflary 
to  maintain  authority,  law  and  government,  and  deter 
ethers  from  the  like  crimes.  And  in  this  cafe,  to  re- 
fufe  or  neglect  to  punifli,  can  proceed  from  nothing  bot 
a  defect  m  true  benevolence  and  goodnefs.  Punifh* 
m?n:s  are  therefore  round  neceflary  \t\  hwroan  govern- 
ment, in  order  to  prevent  grearer  evil,  and  promote  the 
publ.c  good  3  fo  r'hat  evrry  true  the  public,  and 

the 


C   m   )  a&i 

tae  greateft  common  good,  mud  bs  a  friend  to  fuch 
puriifliments. 

Ami  who  can  think  hirnfelf  able  to  determine,  thaC 
eternal  punifhmenc  is  not  proper  and  necefTary,  as  & 
ttieans,  to  aniwer  the'eends  in  the  Divine  government* 
which  is  mfinitejy  expended,  and  evedafting  *  And  if 
he  cannot  certainly  dei&mine  iuch  punishment  to  be  un- 
necessary a  ;  he  has  no  warrant  fo  conclude 
it  is  not  perfectly  agreeanle   to  infiiir.e  goodnefs,   to  in* 

J  flidt  it.  Why  is  it  not  2s  mach  foiled^  and  asnecefT.ry* 
as  a  nv?ans,  to  rciir^in  creatures  from  fin^  as  any  kucl 
or  degree  of  punuhn^ents,  in  human  -governments? 
Who  dare  fay,  or  think,  that  the  punilhment  of  the 
fallen  angels,  who  are  refer ved  in  eiterlafting  chains,  un^ 
d*r  darknefs,  unto  the  judgment  of  the  great  day,  has 

4  id  no  influence  on  the  angels  who  have  not  finned  \^ 
and  has  not  bc?en  a  means  of  preferving  and  confirming 
them  in  obedience  ?  And  thpugh  it  be  certain,  trm  the 
redeemed  from  among  men  will,  after  they  are  made 
perfect,  continue  in  obedience  and  holinefs  forever ;  yet 
this  will  not  be  effected  without  means  5  and  this  may, 
and  doubtlefs  will  be  one,  even  the  evcrlafting  punifh- 

.  merit  of  the  wicked,  the  fmoke  of  whole*  punifhoi^nc 
will  rife  up  in  their  fight  forever  and  ever.  No  punish- 
ment but  an  endlefs  one  can  anfwer  this  end.  God  oN 
dered  ppntfiirnenra  in  ffrael,  even  the  greateft  that  per*' 
haps  could  be  inflicted  in  this  world,  viz.  That  tranfo 
grefibrs  (hould  be  publicly  (toned  to  death,  that  others 
might  hear  and  fezr^  and  hereby  be  reftraincd  from  Hn* 
Endlefs  punifhment  may  be  as  nccefFary  in  the  futurd 
ftate,  to  anfwer  the  fame  ^no. 

II.  It  is  defirable,  and  of  the  greateft  importance 
that  all  the  divine  perfection,  his  whole  character  and 
grjry,  even  ail  that  is  amiable  and  excellent  in  God, 
A*hQuld  be  acVi  out  and  ciifplayed,  ia  the  fight  or  hia 

U  creatures  5 


$$l%  (    Ho    ) 

creatures  %  that  his  friends. may  be  under  the  belt  ad- 
vantage to  fee  it  j  and  enjoy  God,  and  adore  and 
praife  him  forever.  This  is  as  deferable  and  impi  rtaat* 
as  it  is  that  God  fhould  be  glcr.fied  to  tne  higheit  de- 
gree \  for  this  is  done  only  by  fuch  a  mani'eflarion  and 
difplay  of  his  excellence  and  perfections,  and  in  chs  c-ii- 
fequent  love  and  praife  of  his  C! enures  :  Ahd  this  is  as 
defirable  and  important,  as  the  higheit  happuefs  of  the 
fervants  of  God,  the  members  of  his  eternal  kingdom  y 
for  their  happinefs  mud  corjfift  fummanly  in  the  know- 
ledge and  enjoyment  of  God  *,  .in  beholding  h«s  glory, 
and  loving  and  glorifying  him.  But  they  know  and 
enjoy  him,  no  further  than  he  is  manifefted  to  them  ia 
his  glorious  perfection,  by  his  works  5  and  their  bappi^ 
rief"  will  be  in  degree  aniw^rabie  to  this  difplay  of  the 
Dwr*c  perfect  ons ;  and  is  promoted  by  every  thing,  by 
wh<ch  God  is  glorified. 

But  the  eternal  punimment  of  the  wicked  is  fuited  to 
promote  and  anfwer  thefe  delirable  and  important  ends  * 
and  is  neceffary,  in  order  to  their  being  accomplished, 
ifnoft  perfectly,  and  to  the  higneft  degree.  This  will 
appear  by  defceridiog  to  particulars, 

1.  The  terrible  majclty  of  God,  and  the  infinite  dread* 
fulnsfsofhisdifpleafure  and  wrath,  could  not  be  fully 
difpiayed  and  known,  did  he  not  inflict  eternal  puni(b« 
ment  on  any  of  his  creatures  who  deferve  it. 

Terrible  rmjefty  and  wrath  are  afcribed  to  God  in  the 
iafpired  writings,  as  included  in  his  amiablenels  and  glo- 
rious perfection,  his  abfolotely  perfect  character,  for 
which  he  is  worthy  to  be  loved  and  adored.  And  his 
terriblenefs  and  wrath  are  equal  in  degree  to  his  Infinite 
cxiftence  and  capacity  \  and  therefore  are-  infinitely 
great  &  dreadful.  And  if  it  be  agreeable  &  defirable,  that 
trhere  fhould  be  a  God  of  infinite  terriblenels  and  wrath  ; 
it  is  equally  defirable  that  this  fhould  appear*  and  be  dif- 
cove2  sci&  difpiayed*  in  the  works  of  Godo  But  this  ca&» 


(     i4i     )  &5.1Va 

trot  be  dorc  in  any  way  or  degree,  unlefs  it  be  by  terrtbU 
Mftsot  works,  bv  which  evil  is  irflidte    o-»  c  matures  *  If 
there  were  no  pi  ilible  evil  in  the  univerk,  and  God  neve* 
d  1,  or  would  inflict  any  evil  on  his  creatures,  as  a  pun  fh- 
m  at  tor  their  (ins  3  there  could  be  no  pdlible   appear- 
aiiCx*  or  rerrible  majefty  in  God,  or  of  a*>y  ditpleaiure  and 
wruth  ;  for  tint  be<ng  from  whtm  no  evil,  no  pain  or  luf~ 
trying  everdid,  or  ever  will  come,  has  no  wratS  or  any 
thing  ?hat  is  terrible*  or  awful*     And  as  God's  terribly 
majeily  appears,  anj^  is  aclec^out,  only  by  his  infixing 
ev^  ;  iofhis  ap^ars  great  in  proportion  to  the  evil  in- 
fl.dl-c.     Therefore  infinite  evil  muffc  be  ir.flidted*  in  or- 
der fo  exprHs  the  infinitely  terrible  taajefty  and  wrath 
of  Gad       Any  finite  evil  or  punifhment  wi'l  be  no  pro- 
per exprefTion   of  infinite  terrible nefs  and  wrath  ;  buc 
fal  infinitely  ih  )rt  of  it.     But  endlefs  punifhment   is  a 
full  and  pioper  exprefllon  of  thi^,  as  it  is  an  evil  infinite- 
ly terrible  and  dreadful,  and  can  be  inflicted  by    none 
but  the  infinitely  powerful  and  terrible  Jehovah,  who 
only  is  able,  in  this  way,  to  make  a  rnoft  glorious  and 
cttraal  difplay  of  his  infinite  power  and  wrath.     And  is 
not  the  anf *enng  this  important  end,  one  good  reafon 
why  the  wicked  fhould  be  punifhed'  according  to  their 
defer ts  ?    "  Wh*t  if  God,  willing  to  Jkew  bis  wrath,  and 


•  The  thrtatmng  of  eternal  punifhment  againft  the  tranf» 
greflbr*  o*  \ht  law  of  God,  is  indeed  an  exptiffion  of  infinite 
terro»  and  wrath  againft  fin,  if  it  be  fuppoied  it  may  and  will 
be  execurcd  on  any:  But  if  the  punifhrr.cnt  thiea'tred  b* 
only  a  temporary  one,  it  «s  no  »Moptr  exp.efiion  of  the  ter- 
rible majefty  and  wrath  ot  God.  And  though  end'ef^  pu- 
niftxmenc  be  threatned,  yO  if  i'  b*  known  that  i;  will  never 
be  executed  in  any  inftance,  it  will  f>and  for  nothing,  anjl 
be  no  exprtflion  of  any  thing  terrible  :  Becaufe  the  evif, 
which  alone  is  terrible,  lies  in  tbi  execution  of  the  ihreatning9 
and  not  In  the  thre&tning  itfelf^  unconnected  with  ibt 
puhifhmcnt  thtcatncd?4 


Se3.1V.  (      X42      ), 

male  bis  power  known*  has  determined  to  pun'fti  thefe 
veffcls  of  wrath,  fitted  to  ftch  a  d!ft  ruction  •;  to  pumfh 
fchem  With  everlafting  deftructien,  from  the  prdercc  of 
the  Lord  and  /£<?  jf/t/ry  of  bis  power  ?" 

2.  God's  infinite  difpleafirre-a'nd  anger  with  fin  and 
the  (inner,  and  the  eppofinon  of  his  heart  to  them,  are^ 
propes ly  exhibited  in  yunifhirg  the  finner  forever  v  but 
jpanncv.  be  ex^refTeo  by  any  lemporary  puniihment. 

Infinite  hatred  cf  that  which  is  oppciition  to  all  good, 
Is  nectfifarily  implied  in  infinite  benevolence  and  good? 
nefs ;  and  therefore  is  effemial  fo  the  Divine  character, 
and  if  cannot  be  psrftft  and  infinitely  excellent  without 
it  ;  but  d i redly  the  contrary.  It  is  therefore  d.cfi table 
$nd  neceiDry,  that  this  fhould  appear,  and  be  glorious? 
3y  dipiayed*  in  God's  cenduet  towards  finners,  Une  way 
ib\repr;$6  this,  h  in  puniftiing  the  (inner.  :  But  this 
can  r- or -be  done  by  zny  puniilmenr,  bur  an  end  tis  one  j 
brxaufe  the  degree  of  haired; of  fin,  rmnnetted  in  pu- 
jnifhing  it,  is  in  proportion  to  the  ti.gtsz  of  evil  in- 
dicted, in  the  puniffcment.  An  endlefs  punrfhrncne,  therc^ 
foie,  Is  necefi  >ry  to  anfwer  this  important  end.  A  renv* 
porary  punifhmtnt  will  be  fo  far  from  exprefiing  in- 
ijinite  oppcfuion  to  fin,  that  it  expreffes  the  contrary, 
vig.  that  God  is  infinitely  lefs  difpleafed  at  fin,  than  an 
infinitely  perfect  and  good  being  rnuft  be;  and  there- 
fore, would  be  wdffe  than  no  punifhment,  and  really  in* 
jure  the  Divine  character. 

3.  In  the  everlafting  puniftment  of  the  wicked  the 
Infinite  dignity  and  worthiness  of  ped,  and  excellence 
of  his  law  and  govern rnen!>,  are  exprefftd  and  aflerred  in 
a  very  advantageous  and  firiking  manner  1  and  this  is 
pne  important  end  apd  d^fign  ot  this  punifhment. 

Sin  is  criminal,  snd  I  of  it  great,  in  proportion 

£0  the  dignity,  excellence  and   worth  of  the  Governor 
grf  the  world,  as  has  been  (hewn.    Therefore,  fo  far  a|| 


(     145     )  JWZ  IV. 

the  evi!  of  fin  is  difcove^ed ;  in  the  fafbe  decree  arc 
manifesto,  G  untfs,  dignity,  worh laefs,  &c. 

But  the  everlaliing  punifrmienc  of  the  finner  will  be, 
in  fome  rtfp  dts,  the  ftrtn.cft  pofliblc atpivfikn  of  tht 
infince  evii  of  fin;  and  c(;n!«  quently.,  a  hi^hr.  ami  af- 
jft&ing  niar:i,  itacion  of  the  infinite  ivoribirijefs  and  ex* 
pellenceof  God,  and  the  fac redn'.fs  of  his  law  and  go^ 
vernm^nt.  By  this  puni/haiem,  it  will  forever  appear  to 
angels  and   tht  3  yea,    to  all   ii  »ces, 

vvh«*t  an  ii  finitely  evil  and  bit;  t  r.thh'g  it  is,  to  fin  agiinft 
Cifod  |  and  by  rni-ansv   f  this,  God  will  be  erern  dly 
and  exalted,  in  itnefs,  \ 

ce,  as  he  could  not  be,  were  there  no  fuch  pun.fn- 
merit      Audit  will,  cdfifeqOently,  be   the  oci^iio  j  of 
joy  and  praift  in  heaven,  by  which  God  will  be  honored 
it     snd  ex-iked  rcreVef, 

A  fi  lite  punilfttatenf*  which  is  punifrYmg  the  finner 
infinitely  left  than  Ue  cjefenfrea,  would  be  io  far  from 
ajniweriog  this  end  \  that  it  would  have  a  contrary  ten- 
dency, and  reflect  diihonor  on  Go',  and  reprefent  kira? 
as  infinitely  leis  honorable  and  excellent,  ihan  he  is*- 
It  hsnee  appears,  that  endlefs  punfthment  is  as  impor* 
tanr  and  nectlTary,  as  is  the  m oft  clear  maoifeftation  of 
G<  d's  infinite  worthiness  and  giory,  and  .  his  afterting 
and  maintaining  his  own  rights,  dignity  and  honor,  and 
the  infinite  importance  and  excellence  ot  his  lav;  and 
government,  to  the  greateft  advantage  of  the  univerfe, 
himlelf  and  the  creation. 

4    Endlefs  pun'ifla  menr  is  fuited,    rnd   neceflary,  to 
f      make  the  brighteft  everUftir.g  difplay  of  the  righteout 
neis  and  goodnefs  of  God. 

It  has  been  obierved,  that  infinite  angei  and  difplea- 
fure  againft  fin  is  elTential  to  infinite  goodnefs  :  And  it 
muit  be  further  obierved  now,  tfcat  iuch  dnpleafurc  and 
anger  is  goodnefs  itfclf,  oppefingj  and  k.nuled  op  into 

wr 


&&.  IV.  (  *  144    ) 

wrath,  againft  that  which  oppofes  and  tends  to  deftroy 
what  fnfi  :i;e  goodnefs  feeks.  Infinite  goodnefs  leeks 
sh<*  gieareit  gcjod  of  the  whole,  and  therefore,  muft  be 
infinitely  difpleafed  with  that  which  fcts  itfelf  againft  ail 
good.  Therefore,  the  more  this  difpleafure  and  anger 
is  manitefted,  the  greater  is  the  rnanifeftation  of  divine 
goodnefs.  But  this  cannot  be  properly  and  fully  man:* 
fcfted,  but  by  inflicting  infinite  evil  on  the  obftinate, 
confirmed  enemies  of  all  gcod.  Hence  it  appears,  that 
the  greater  the  evil  is,  which  is  inflicted  on  the  obfH- 
nate  (inner,  if  sic  bejuft,  the  greater  is  the  difplay  of 
divine  goodnefs  j  and  therefore,  to  inflict  endlefs  pu- 
nifhrnent on  fuch  who  defcrve  it,  is  a  difplay  both  of 
the  righteoufnefs  and  infinite  goodnefs  of  God,  which 
could  not  be  made  in  any  finite  punilhment. 

If  a  fubj  £1  turn  enemy  to  a  whole  kingdom,  and  da 
all  in  his  power  to  deftroy  both  the  king  and  the  people,, 
and  obftinarely  perfift  in  his  rebellion  5  the  king  muft 
be  dtfpleafcd  and  angry,  in  proportion  to  his  goodnefs, 
his  benevolent  rrgard  to  the  higheft  good  bf  hi?  king- 
dom ;  and  in  this  cafe,  his  goodnefs  muft  be  exercifed 
and  ncted  out,  in  exprtfling  his  difpleafure,  bv  punilhing 
ifce  obftiriate  offender,.  And  to  ncgif.d  to  punifh  him, 
cr  to  inflict  a  fmall  and  light  punifhrnent,  unfpeakably 
Jefs  than  his  crime  deferves,  would  be  fo  far  from  ex- 
prcffi'fg  any  goodnefs,  that  it  would  demonftrate  the 
want  of  it.  And  on  the  contrary,  punifhing  him  ac- 
cording to  his  defert,  would  be  the  higheft  evidence 
he  could  give,  in  this  cafe,  of  his  benevolence  and 
goodnefs. 

And  why  is  not  this  equally  true  of  the  Governor  of 
the  univerfe  ?  If  it  be,  then  endlefs  punifhrnent  muft 
bf  one  efftntial  part  of  his  government,  as  neceflary  to 
difplay,  in  the  eleareft  light,  hjs  infinite  righteoufnefs 
and  goodnefs. 

Thus 


(     i45    )  &3.  IV, 

Thus  it  appears,  from  the  view  given  of  it  under  this 
heid,  that  endiefs  punilhment  will  ferve  to  manifeft  and 
difplay  the  Divine  perfections  and  character ;  and  in: 
what  way  and  manner  it  will  do  this  ;  and  why  it  is 
neceflary  in  order  to  anfvver  ths  infinitely  important 
en1,  fo  much  to  the  glory  of  God,  aid  consequently  tor 
the  good  and  happinefs  of  all  who  love  him. 

But  that  infinite  goodnefs  is  exerctfed  and  d'rfpl  yed 
io  punifhing  the  wicked  forever,  will  be  more  fully 
proved  under  the  next  head  -,  where  it  will  be  particu- 
larly confidered,  as  it  refpecls,  and  will  promote  the 
general  good,  the  glory  and  happinefs  ot  the  kingdom 
of  God. 

III.  The  eternal  punimment  of  the  wicked  will,  ma- 
nv  ways,  promote  the  higheft  good  of  the  bidTed,  efpe* 
cially  the  redeemed  from  among  men ;  and  is  the  mod 
p/oper  and  neceflVry  means  of  their  unfpeakably  greater 
degree  of  holinefs  and  happinefs  forever,  than  could 
otherwife  take  place :  And  therefore  mud  be  agreeable 
to  infinite  guodaefs,  and  a  firong  expr-flion  of  it. 
.  The  exercife  and  manifestation  of  God's  difpiearure 
againlt  his  enemies,  and  the  enemies  of  his  church  and 
people,  in  condemning  and  p  .miming  them  according  to 
their  deferts,  and  evil  deeds,  and  vindicating  his  fervants, 
and  th«ir  caufe,  and  faving  and  delivering  them  from  ths 
hand  and  p  .wer  of  their  adversaries,  caufing  them  to 
triumph  overall  that  injured  them,  is  certainly  an  in- 
ftance  and  exprefTion  of  his  righteoufnefs  and  goodnefs. 
The  holy  fcriptu res  every  where  reprelent  it  in  this  light, 
of  which  every  peifon,  attentive  to  his  B.ble,  muft  be 
fcnfible.  God,  in  vindicating  the  righteous  caufe  of  his 
fervants,  by  delivering  an.1  faving  them,  and  manifeft^ 
ing  his  high  difpleafure  again  ft  their  enemies,  by  con- 
demning and  punifhing  them  as  they  deferve,  exercifes 
and  difplays  his  rigbtcoufnsfs :  And,  at  the  fame  trrw, 

this 


&8.W.  i'tf 

this  .righteoufnefs  is  nothing  but  kindnefs.  and  mercy  'Q 
his  church  and  pt'ople.     An  >ore  his    difpleafurfc 

endanger  towards  his  and  their  enremid  is  marifeftedi) 
in  tb«  gfceatnefc  of  the  righteous  "jftmiihment  r.r.fli&ed 
uponthjm  V  th«  greater  is  the  expre fRon  of  his  gpod- 
ngfe  to  them  ;  and  they  are  unfpeak.bly  more  happy  iri 
the  righteouineft  onjfod,  &  in  hs  love  and  favor  to  them, ' 
than  they  fee uld  have  been,  had  they  nr.t  been  thus  vindi- 
cated and  delivered,  and  their  enemies  had  not  been  de~ 
ftroyed  and  put  ifheo  wiihev^rlaftingdeihu&iono  There- 
fore the  rigbtecufnefs  of  God,  as  it  rt (peers  this  cafe,  is 
often  (poked  of  in  fcr ipture,  as  tnc4udmg  his  gsvdtseft  5 
and  righteoufnefs  and  i'alvation  arc  words  frequently 
ufed  as  fy-nonymous  %  as  every  careful  reader  of  his  Bi- 
ble mi: ft  have  obferved.  The  following  pafftges,  a- 
mong  a  multitude  of  others,  ferve  to  illustrate  thefc  ob- 
fervations.  Pfal.  Ixxi,  2,  53,  &c.  **  Deliver  me  in  thy 
right eoufnef$%  and  caufe  me  to  efcape.  Let  them  be 
Confounded  and  con  fumed*  that  are  adverfaries  to  my 
foul.  But  I  will  yet  pratje  thee  more  Und  more.  My 
mouth  fh:di  fbaw  forth  thy  tigbteoufnefiy  and  thy  /aha* 
tion  ail  the  day."  Pfal.  crdlii.  n,  12.  "For  thy  rigb* 
Uoufntfs  fake  bring  my  foul  out  of  trouble.  And  of 
thy  mevcy  cut  of  mbc  enemies,  and  deftroy  all  them 
that  affi  cl:  my  foul."  Pfal.  Ix v.  5  "  By  terrible  things 
inrighieoujnefsy  wiftt  thou  anfwer  us,' 0  Jod  of our  fat- 
vation."     Deot.  xxx;i,  43.  "Rejoice,  C  ions,  His 

people  ;  for  he  will  avenge  tht  blood  of  his  few  ants  and 
will  render  vengeance  to  bis  adverfaries*  and  will  eg  merely 
ful  unto  his  land,  and  to  bis  people. 

Therefore  the  d  v  re  vengeance  and  eternal  punish- 
ment, that  (haft  be  inii&ed  on  die  vfcked,  is  reprelfefrtedf 
in  fcfiptifcre  to  be  in  the  clear  and  full  view  of  the  re* 
deemed  and  inhabitants  of  heaven,  as  a  means  of  exciti'g 
and  greatly  increafing  their  lovz,  joy  and  p 

iii. 


(    *47    r  "e™'  *n 

Jii.  5,  6.  Speaking  of  the  wicked,  he  fays,  "  God  (hall 
deftroy  thee  forever.  The  righteous  aii'o  /hall  fee ;  and 
fear,  and  Jball  laugh  at  him"  Pfal.  Iviii.  9,  10. 
c<  He  (hall  take  them  away  as  with  a  whirlwind  ;  both 
living  and  in  his  wraih.  The  righteous  (hall  rejoice 
when  he  feet h  the  vengeance :  He  (hall  wafh  hi*  tcet  m 
the  blood  of  tbe  wicked."  Pfal.  lxxix.  12,  13.  4i  Ren- 
der unto  our  neighbours  feven  fold  into  their  bofoms,' 
their  reproach  wherewith  they  have  reproached  thee* 
O  Lord.  So  we,  thy  people  will  give  (bee  thanks  forever 
Pfal.  xci.  g.  "  Only  with  thine  eyes  fhait  thou  behold,, 
and  fee  the  reward  of  the  wicked"  Ifai.  Ixvi.  24.  "  And 
they  fhall  go  forth  and  lopk  upon  the  carcajes  of  the  men 
that  have  tranfgrefjed  againft  me\  for  their  worm  (hall 
not  diek  neither  ihali  their  fire  be  quenched  *,  and  ihcy 
fhuil  be  an  abhorring  unto  ail  fie.h.,J  Rev.  x\v.  ioa 
<c  And  he  (hall  be  Ormented  with  fire  and  brimdorje, 
in  the  pre  fence  of  the  holy  angels^  and  in  the  pre  fence  of  the 
Lamb  $  and  the  jmoke  of  their  torment  afcendetb  up  f&r- 
ever  and  ever"  Chap,  xviii.  20.  "Rejoice  over  her% 
thou  heaven,  and  ye  holy  apoftlcs  and  prophets  -,  for 
Cod  hath  avenged  you  on  her."  Chap,  xix,  1.  &c.  ••  Af- 
ter thefe  things- 1  heard  a  greaf  voice  of  much  people 
in  heaven*  faying*  Allclujah  \  falvation,  and  glory,  and 
honor,  and  power,  unto  the  Lord  our  God  :  For  true 
and  righteous  are  his  judgments  5  for  he  hath  judged  the 
great  whore,  which  did  corrupt  the  earth  with  her  for- 
nication, and  hath  avenged  the  blood  of  his  fervants  at  her 
hand.  And  again  they  faid  Allclujah  (i.  e.  praife  ye  the 
Lord)  and  her  [moke  rofe  up  forever  and  ever" 

None,  furely,  will  difpuce  the  goodnefs  of  God  in 
punifhing  his  enemies,  and  the  enemies  of  his  church 
and  kingdom,  fo  far,  and  as  tang,  as  (hall  be  neceffary 
to  lecurc  and  promote  the  bed  intereOvand  higheft  hap* 
pinefs  and  glory  of  ail  who   belong  ts>  this  kui2<   >m  ; 

W  '  Fo? 


SeM.:m  (   i-4 


c 


hat  goodaefs  kfdf  (hould  do  this,  fa .  agreeable  tc 
comrnonferrje  and  rcafdTv    And  this  is  he 

holy  fc  :.'.'  God  there  reprefents  himfelrj  as- giving 

people  and  nations  up,* to  ruin  and  <  for  the 

•fake  hurchT    as  the  effect   and  e5  Of  his 

Ifai,  xliii,  5,  4.   '■'  I  am  the  Lord 
ne  of  Ifrael,  thy  faviOi 
ranfom,  hee> 

precious  in  my  fight,  thou  haft  bsen  ho- 
norably haVehvi  Therefore  give' 
men  for  thee,  £nd people  (of  »hy  life/9  In  thefe  words 
there  is  'reference  vx  the  deftrudio'n  x>f  Pharaoh  and  the 
pilaris',  tor  the  fake  of  Ifrael*  that  they  m;ght  be  de- 
livered to  the  greateft  adva  as  an 
example  of  whr.  ror  his  church.  And 
when  we  fee  Mofes  and  that  people  rejoicing  and  praif- 
ing  Godt  for  his  goodnefs  in  overthrowing  and  taking 
vengeance  on  his  and  their  enemies,  i  \  fueh  a  flgnd  and 

prove  of  it  as  reafonsbte  :  For 

connexions   and  coafequences, 

a  wonderful  acl  of  Divine  goodnefs  :    Ther-efore  it  is  cc~ 

fuch  1  and  rnade  matter  of  folemn,'  joyful 

fe'to  God  in  Pfal. exxx  note 

Egyot  in  their  flrft-horn^  for  his  mercy  tver* 

Him  which  divided  the  red  Tea  Into  parts,  and  made 

pafs  through  the  midft  of  it  5,  for  his  mercy  en- 

!th  forever  :    But  overthrew  Phara  hoft 

>a  ;  fer  hh  mercy  endurstbf. 

And  ,7od*s 

prcv,  thus  to  punifh  and  Pharaoh 

have 
;hout   t! 

■ 
;    . 


Oft.,    iv. 

joy  anc 
:ver  •   1 
jutlly  an  infta  'oodrrefs  ;  yea,  ciy 

ccr  and  a  r\  e  i nuance  or   ic 

of  his  glorious  charac 
of  eternal  jo/  and  to  pit- 

ent   cne 

,mote  cheir 
I,  to  make  their  recemr/  -t  complete' 

greateft   height  of 
felicity  and  i 

■tiorc  particularly  d   *nd 

punifhmefit  of  the  w'ci 
is  fuited,  and  even  r.eceffary,  to  anfvver  ds« 

:ady  o,  and   fhewlv  how  w^' 

iccefiary,  endlfs  pupifh  :e  a 

ft  glorious  oifplay  of  the  divine  cmuacl 
of  the  btefled.     In  this  will  be  feen,  as  could 
not  be  feen,  fo  clearly  and  to  fuch  advantage,    by  any  o- 
medio,!),    or  without  this,  the   infinite 
'rand  terrible  majefty  of  Jehovah  :  And  a!fo  h'.s 
excellence  and  worthiaefs,  and   his  hatred  and" 
^is  indignation  and  wrath,   agatrft  fin  ,   and 
^enevotence  and  goodnefs,  ro   which   fid  is 
The  fm  ^ke  of  their  t  Avail  aicend  up 

in  tl  d  forever  arid  ever,  and  lerve,  as 

am  dwaya  before  their eyes/  to  give  jbefri 

it  and  mod  aft 
pla/y  of  the  Div 
ie  redeemed 
ifure  to 

ment  of 
lifhment  on* 

and2  will  ad  1 


Set!.  IV.  (     ISO) 

menfe  degrees  of  glory  and  happinefs  to  the  kingdom  .of 
God?  as  inconceivably  to  overbalance  all  they  will  fufler, 
who  (hall  fall  under  this  righteous  punifhment,  and  ren- 
der it  all,  in  this  view  and  connexion,  an  infinire  good* 
But  it  will  further  appear,  how  ufefui  and  neceffary  the 
endkfs  punifhment  of  the  wicked  is,  to  the  higheft  good 
and  happineis  of  the  redeemed,  and  all  the  friends  of 
God,  by  attending  to  the  following  particulars. 

i.  The  eternal  exiftenceof  fin,  mall  its  horrors,  a&cd 
out  without  reftrawt,  with  the  infinite  evil  which  is  the 
natural  and  juft  cenftquence  of  it,  taking  place  in  the 
fight  of  the  inhabitants  of  heaven,  will  ferve  to  rnanilefl 
and  llluftrate  the  beauty,  excellence  and  worth  of  holi- 
fiefs,  and  the  happinefs  of  all  holy  beings  j  and  forever 
brighten  the  chara&er  of  God  and  all  his  friends,  and  ren- 
der the  blejTed  unfpeakably  more 'fenfible  of  their  hap- 
pinefs, aiid  of  the  beauty  and  happinefs  of  each  other, 
shan  they  could  be,  if  there  were  no  fucb  contraft. 

It  is  we|l  known,  that  contraries  illuftratc  each  other  % 
snd  that  the  greateft  beauty  cannot  appear  to  the  beft 
sdvantage,  without  a  /hade  i  That  deformhy  gives  a  luf- 
tre  to  beauty  j  and  evil  magnifies  sad  fweetens  the 
contrary  good.  This  contraft  will  take  pface  to  the 
higheft  pcffible  degree,  and  to  the  greateft  advantage, 
forever,  hy  endlefs  punifhment,  andean  not  be  with- 
out it :  Therefore  it  is  neceflary  to  the  higheft  happinefs 
and  glory  of  heaven* 

2.  The  eternal  punifhment  of  the  wicked,.in  the  fight 
of  the  redeemed,  will  ferve,  inceifantly,  to  keep,  frefh  in 
their  view  the  infinite  evi}  of  fin  •,  and,  in  the  moft  effec- 
tual, lively  manner,  ^each  them,  and  make  them  feel 
fcheir  own  infinite  ill  deiert,  and  the  infinitely  evil  cafe 
in  which  they  mould  have  been,  had  God  treated  them 
according  to  ifceir  deierts  :  i\nd  fo  keep  in  cfear  and 
(HORftant  view  the  infinite  guilt  and  mifcry,  from  which 

|he| 


(     iji     )  Sec7.lV. 

4 

they  have  been  redeemed  ;  and  maintain  in  their  rrinda 
a  lively  growing  fenfe  of  ail  this.  There  are  many 
orhci  ways,  in  which  they  are,  and  will  be,  taught  thefe 
things  j  but  this  will  a^d  great  inftruftion,  which  they 
could  not  have  without  it  -,  and  it  is  better  iuntd,  than  - 
any  other,  to  keep  up  their  attention,  and  givs  them  a 
more  lively,  conifcanr,  affecting  appreherfion  end  fenfe 
of  tnem.  It  is  or*  great  irnp~rr*»-**  ~~J  ..:cfTary,  that 
the  redeemed  fhould  be  unccr  the  bed  advantage  to  fee 
thefe  truths  5  in  ord  i  to  their  glorifying  God,  in  the 
bed  manner,  and  enjoying  the  higheft  happine.fs.    For, 

3.  This  iSj  nectflary,  in  order  to  their  mod  clea-ly  fee- 
ing, and  celebrating,  to  the  higheft  degree,  the  goodnefa 
of  God,  his  aftonifhing   grace   an)  mercy  in  their  re- 
demption.    Had  there  been  no  fin,  guilt   and  mifsry, 
there  could  have  been  no  fuch  thing  as  redeeming  love 
and  grace,  ever  known,   or  thought  of,    by  creatures  % 
And  this  is  great  in  proportion  to  the  greatr.efs  of  the 
guilt,  vilenefs,  ill  dc:e;t,  and  mifery  of  thefinner;  and 
the  former  cannot  be  knowo,  a^y  further  than  the  latter 
are  difcovered  and    feen  :    Therefore,    redeeming  love 
ant*  gv>ndncf*  can  be  no  further  feen  and  celebraied,  by 
the  redeemed,  than  they  realize  their  ill  defert,  and  the 
infinite  guilt  and  mifery  frrir.  which  they  are  redeemed; 
In  the  light  of  this  only   is.  ieeij  the  gopdnefs  and  fove- 
reign  grace  of  Gid  to  thtm,  in  iheir  redemption  %.  And 
in  proportion  to  their  fight  and  fenfe  of  this,  will  they 
feel  and  adore  the  goodntTs   of  God   to  the  redeemed  5 
and  their  hearts  glow  with  the  meft  fu«ct»e,  fweet  gran* 
tude  and  joy,  while   they  give  all  the  praife  and  glory 
to  God,  tor  the  diftincT.ion    made  between  them,   and 
thofe  who,  in  their  fight,  are  forever  unutterably  mifer* 
able  1    and  their  enjoyment  and  happinrfs,  th*r  love, 
gratitude  and  praite,  will  rife  in  proportion  to  their  view 
and  fenfe.  of  God's  infinite,  aftoniuY.ng  goodnefs  and  de* 

ftinguifhing 


ScS.  IV. 

ace  co  them,  and   all  the  re- 
deemed.    Therefore,  WuJe  they  the  damned,  m    . 
all  their  fin  and  awful  mifery*  an<  iffterj 
wichoy^end,  and  this  wilt  be  fulirin  their  fight,  it  will 
be  tHf  ocSfi jn  of  their  rifii                                highj  in 
their  exercifes  pf  love  and  •.  teil 
fenfe  of  redeeming  love  a.id  grace  :  And  -in"  them  will 
be  raoft  completely  fulfilled  the  ia't  words  of  the   pro» 
Ifaia'h  \  *   And  it  fhall  come  to  pais,  <h*t  from  one 
Rew  moon  to  another,  znd  from  one;                     notheiy 
fhall  ail  fl-fiicome  to  worfh'p  before  me,  faith  she  Lord. 
And  they  mall  gof<                     k  upon  *rft  men  that- 
feavetranifgi                      jne  :  1               wo  m  (hall  not 
die,  neither  (hall  their  fire.be  quenched  ;  and  they  D 
be  an  abhorring  to  aU  firm/'  The  inhabitants  of  hea: 
while  they  are  worshiping  G              I  have  in  lull  view 
the  men  that  for  their  tranfpreftii            caft  ifttoendtefs 
burnings  ^  a      I                    S  give  them             >ar  and 
hen'fions/of  I                   rvii  ci  fi^?  and 
the  juft  defer  i. of  it;  and  in  this  hght  theji            bhor 
fin  and  the  finneri*  approve  of  .God's  righteous  judg« 
s  %  and   fee   and  adore  the  infinite  goodnefs  and  , 
ifhing  gracej   by  which  they   a»e  redeemed  t 
this  infinite  depth  of  fin  and  nr.fery  |  which  will,  ani-^ 

them  in  all   their  woiihip  and  ptaifes,  and   tm- 
fpeakably  add  to  their  increafing  felicity. 

The  apoftle  Paul  fets  the'punifhment.  pf  the  wicked 
tly  in  this  light,    Rom,    ix    22    23,     "What  if 
:,  willing  to  (hew  his  wrath,  and  make  bis  p  ewer  known* 
;red  with  much  long  l'uffering  Che  %  veffete  of  wrath, 
d  to  deftrucTtion  :   And  that  he  might  make  known  the 
glory* on  the  ve ([eh  of  mercy*   which  he  had 
before  prepared  unto  gloiy  r"     Here  one  end  0!  G 
/mg   his  wrath,  and  making  his  power  known, 
eternal  punifjament  of- the  wicked,  is  repreicnte',1 


hz  mak-:  the  rich?.'*  of  his  r 

t*?0  veii"  .   is,  that  he   rilight,   by 

this  the  redeemed,  the  riches  of 

glorious  grace,  exerc  ward*  them  in  their  fal- 

Yd  ;  r». 

,  The  endle&  punifhment  of  the  wicked  be{ng  a!. 
ways  in  the  fight  of  the  redeemed,  will  ferve  to  mamfeft 
to  them,  as' nothing  elfe  can*  and  keep  ronftantl> 
their  view,  the  power,  dignity,  worthinefs,  love  and 
grace  of  the  Redeemer,  who  was  able  and  willing  t 
»  deem  them  from  fuch  a  ftate  of  fin  and  punifhment,  of 
infi  wte  guilt  and  wretchednefs;  Or,  it  will  make  a  bright 
and  eternal  difplay  or  the  glorious  character  and  infinite 
worth  ot  the  lYLtdiator, 

They  wt  jfe  it  would  not   be  juft  to 

|  finners  with  eve  rlaftingdeftrtidion,  or  that  it  is  iac'onfifl 
with  the  gctfdnefs  of  God  to  punifh  them  forever,  m 
redemption  a  very  fmali  and  mconfiderable  matter. 
is  really,  according  to  this,  red;  n  from  little  or  no 

evil.     As  it  was  nothing  very  great*,  co  make  atonement 
for  fins  which  did  not  defers  infinite  evil  ;  and  which 
could  not  be  pu"i!hed  with  evcrlafting  deftruction,  con- 
fident with  the  goodnefs  of  God  >  and  which  his  g 
nefs  obliged  him  to  pardon,  and  fo  make  the  (inner  1 
py,  had  there  been  no  Redeemer.     For  men  cannot 
redeemed  from  evil,    which  they   do  not  dekrve-,  or 
which  Cannae  be  inflicted  on  them,  confident  with   the 

►dneft  of  Gud.      This  finks  and  hides  thecbaract 
a  Redeemer,  and  at  once  reduces   redemption  to 
little  or  nothing.     The  actual  exigence  of  eternal  pu-. 
nifhment,  in  the  fight  of  a; I  intelligent  creatures, 
ferve  co  confute  thele  unworthy  s  of  Go:l  and  cf 

redemption  •,  and  13  neceffary  in  order  to  do  it  mod  ef- 
fectually, and  to  fee  the  Redeemer  in  an  infinitely  more 
*nd  glorious   i  His  ,ii  finite 

grcatrr. 


Sea.  IV.  (     IH 

greamefs  and  worth,  the  value  and  precioufnefs  of  hit 
blood  appear,  in  that,  by  his  furfcrings  and  obedience 
sinto  death,  he  could  atone  for  fucb  jiwt  and  deliver 
ixotnfuch  punifhment  \  and  merit  and  procure  pardon  and 
favor  tor  fuch  infinitely  guilty,  ill  defer ving  creatures* 
And  the  almighty  power,  and  wonderful  condefcention, 
love  and  grace  of  Chrift,  will  appear  in  a  moll  affecting 
light,  in  h'n  being  able  and  willing  to  pluck  iach  vile, 
(Obftinaie  tinners  from  thofe  everlafting  burnings  *  and 
will,  by  this  punifhment,  be  kept  in  fieih  remembrance* 
and  caufe  his  glorious  character  and  works  to  t?e  more 
and  more  known  and  celebrated  forever. 

And  all  this  will  be  in  fayor  of  theVedeemed,  and 
will  add  uRfpeakabiy  to  their  happiitefs ;  for  the  more 
glorious  Chrift  appears  to  them,  the  more  his  dignity 
and  worth  come  int®  their  view,  and  the  greater  their 
redemption  appears  to  be,  and  the  clearer  %ht  they 
have  of  the  love  and  grace  of  the  Redeemer,  and  the 
more  indebted  and  obliged  they  are  to  him,  and  the 
higher  he  is  exalted  in  their  falvation  ;  fo  much  the  more 
happy  they  muft  be  ;  and  with  proportionably  greater 
fwcetnefs  and  joy  will  they  forever  fing,  «*  Worthy  is 
the  Lamb  that  was  fhin,  and  has  redeemed  us  to  God 
by  his  blood,  to  receive  power,  and  riches,  and  wifdonv 
and  ftrength,  and  honor,  and  glory9  and  bkilng,  for* 
ever  and  ever." 

Upon  the  whole,  it  appears,  from  the  view  wc  haw 
had  of  this  fubjeft,  fo  far  from  being  inconfiftent  with 
the  goodnels^f  God  to  punifh  finners  forever,  that  the 
ends  of  divine  g <)od nets,  are  anfwered  by  this  to  the  high- 
eft  poflible  degree,  and  as  they  could  not  be  without  it, 
or  in  any  other  poffible  way  j  fo  that  it  is  utterly  incon- 
fiften:  with  infinite  goodnefs,  nor  to  punifh  them  thuse 
This  eternal  punifhment  redecls  fucn  light  on  the  Di- 
vine character  government  »nd  works,  cfpecialiy  the 

work 


(     i55     )  Se3.l\f. 

work  of  redemption ;  and  makes  fuch  a  bright  difp!ay 
of  che  worrbtnefs  and  grandeur  of  the  Redeem  r,  and 
of  riivire  love  and  gracr  ro  the  redeemed  ;  and  is  the^o 
Cdfion  of  to  much  happinefs  in  heaven  ;  and  fo  necef- 
fary,  in  order  to  the  higheft  glory,  and  greateft  in- 
creating  felicity  of  God's  everlafting  kingdom  •,  that, 
mould  ic  ccafe,  and  tjiis  fire  could  he  exunguifhed,  ic 
would,  in  a  great  meaiure,  ohfeure  the  light  of  heaven, 
and  put  an  end  to  great  part  or  rhe  happinefs  and  glory 
of  the  blefTed,  and  be  an  irreparable  detriment  to  G  >d's 
eternal  kingdom  •,  moll  contrary  to  infinite  wifdom  and 
g>odnefs.  And  however  g^eat  an  evil  the  endkft  mi- 
iery  of  fo  many  millions  is,  in  itfelf  confidered  ;  yet,  ic 
being  not  only  juft,  hut  the  necefifary  means  of  fuch  in- 
finite glory  and  happinefs  to  the  kingdom  of  God  •,  in 

P  this  view,  and  in  companion  with  this,  it  finks  into  no- 
thing, and  is  wholly  'an  for  bed,  as  to  the  evil  of  it,  and 
loft,  in  the  unfpeakablc  glory  and  felicity,  of  which  it 
is  the  occaiion  •,  and  if,  on  the  whole,  moft  defirable, 
and  really  bocom.es,  in  this  connexion,  art  important 
good,  efiential  to  the  perfection  of  the  Divine  govern- 
ment, and  the  high;  ft  glory  and  happinefs  of  Gcd's  eter- 
nal kingdom.       How   incvjnfiderare   and   unreafonabie 

^  then,  muft  they  be,  who  difoelieve  the  doftrine  ofend- 
lefs  puniihinent,  and  oppofe  it,  as  inconfitient  with  in-] 
finite  goodnefs.  * 

SECTION 

*  Some  have  a*gued  from  the  averfion  of  a  tender  parent 
or  fond  mother  to  the  pain  and  luffcrings  of  their  children, 
by  being  cart  into  the  fire,  kz.  and  from  the  defire  thai  men 
proreis  to  have,  that  all  men  mould  be  faved  ;  that  thefe  have 
more  goodnei'*,  than  thy  afcri&e  to  God,  who  believe  he  wi'Z 
raft  multitude*  ot  hi*  creature*  into  everlafting  burning* ;  anil 
hence  inter,that  endtets  puniflimeut  is  inconfiftcnt  with  infinite 
goodnei*, 

X  If 


SECTION      V. 

CON  TA  IN  1  NG  a  Number  *f  $>ueftions 
and  Anfwers%  relating  to  the  Doftrine  of  endlejs 
Tunifiment, 

UPON  the  fuhj  &,as  it  has  been  now  ftated,    the 
following  queries  may  ante  in  the  minds  of  fome, 
which  ought  to  be  anfwered  :  And  thereby   the 
truth  may  be  made  more  clear,  and  further  confirmed. 

L 
If  there  were  any  weight  or  propriety  in  this  way  of  arguing, 
h  prove*  that  Gad  never  did,  nor  ever  will  inflicl  arty  tvil  on 
his  creatures  i  a*  much  as   it  does,  that   he  will  not  punift* 
them  f  >re"er.     It  prove?,  for  inftance,  that  he  did   not  rain 
jtxre  and  brimftone   on  the  inhabitant!  of  Sodom,  and   caufc 
them,  both  old  and  young,  to  welter  in  the  kceneft  anguim, 
till  they  expired  :  And  that  lie  does  not  inflict  thofe  excruci- 
ating pain*  and  tortures  on  children,  and  others,  which  ten- 
der parents  and  friends  often  behold  with  the  utmoft  averfion, 
diftrels  nnd   anguifh.     And  fince    this  way  of  arguing   is  as 
much  aga'mlt  known  fa£li%  as  ir  is  againft  cndlefs  punifhment, 
it  is  certainly  juft  as  confident  with  the  exiftence  of  the  latter, 
as  ot  the  former;  and    therefore  is   not   worthy  of  the  leaft 
regard.     And  when  any  one  pretends  to  argue  in  this  way, 
hc%iiteovers  himfelf  to  be  a  yery  (hallow  reafoncr,  or  a  (hanger 
to  uprighmefs  and  bonefty.     Had   Abraham   reafon   to  think 
he  had    more   goodnefs    than    his  Maker,    becaufe  he    was 
i&ocked  at  the  propofal  of  deftroying  the  inhabitants  of  Sodom, 
and  interceded  tor  them  ? 

When  parents  in  Ifrael  had  a  difobedient  fon,  they  were 
commanded  to  bring  him  fonh  into  public,  and  witnefs 
againft  him,  that  he  might  be  (toned  to  death.     Deut.  xxi. 

!$ 2t.     If  the  paren  s  love  and  tendernefs   towards  their 

children,  led  them  to  refufe  to  execute  this  law,  or  to  lock 
upon  it  hard  and  cruel,  and  reluct  at  the  thought  of  having 
CiU.ot  their  children  put  to  death  in  this  manner;  had  trey 
reafon  to  think  the  God  of  Ifrael  fevere  and  cruel,  or  that  he 
had  lefs  goodnefs  than  themfelvcs  ? 

A  bsnevolsat  man  may  *i(h  and  pray  for  the  falvation  of 


(     1 57     )  SeSl. VI 

I.  Though  it  be  granted,  that  the  bltffed  will  re- 
ceive great  advantage  by  the  eternal  deftruftirn  of  fitch 
vaft  numbers  or  the  human  race,  and  there  will  be  un- 
fpeakably  mere  happineis  in  the  kingdom  of  God,  than 
could  be,  were  there  no  fuch  punifhrrv?nt ;  yet,  ^ow  can 
it  becoififtenc  with  g'.oJnefs,  or  even  impartiaJjuttice, 
to  make  part  of  the  human  race  happy,  at  the  expenfe 
of  the  relt,  and  by  means  of  their  rternal  mifery  ? 
Would  it  not  be  much  better  for  all  to  bz  free  from  mi- 
fery, and  have  a  left  and  moderate  (hare  of  happinefs ; 
than  for  fome  to  be  fo  very  miferable  forever,  as  the 
m:ansof  the  greater  happinefs  of  others  ?  And  would 
not  this  be  more  agreeable  to  a  benevolent,  generous 
mind  ?  Would  it  not  much  rather  chufe  to  have  a 
lefs  fharc  of  happinefs  •,  th?n  to  enjoy  more,  at  fuch  a- 
mazing  expenfe  and  coft  of  his  fellow- creatures,  .even 
their  everlafting  mifery. 

Anf. 
sill  thofe  whom  he  (ttt,  or  that  do  exift  in  the  world,  as  their 
fafvation  is,  in  itfelf  confidered,  ckfirable,  nod  he  knows  not 
that  thi$  is  inconfiftent  wilh  the  general  good  :  Hot  if  any  ore, 
©r  a  number,  fhould  be  pointed  out  *o  him,  who  defcrve  to 
perifh,  and  he  fhouid  know  that  this  was  rtec  (T-ry  for  the 
glory  of  God,  and  the  (,/ood  of  his  kingdom  ;  he  wculd  not 
tflc  nor  defire  that  they  (h  uUi  be  faved  ;  un'efs  his  berevolencc 
were  very  imperfect.  When  a  king  or  judjye  condemns  a  cri- 
minal to  devtv  and  fees  the  fentencc  executed,  becaufc  it 
is  neceiTary  for  the  public  good  ;  is  not  this  ?  n  »£r  of  ^ordnefs  ? 
Or  (hall  we  think  the  tender  mother,  wife,  or  child  of  the 
criminal,  who  wifhes,  and,  in  agonies  of  puy,  implores  h;s 
pardon  And  reprieve,  and  cannot  bear  the  thought  of  his  ex- 
ecution ;  to  have  and  fhew  more  benevolence  and  goodnef*, 
than  the  king  or  judge  ?  And  if  thefe  fhou'd  boaft  of  their 
benevo'ence,  and  reprefent  the  wife  and  good  judge  ss 
inexorab'y  cruel  ;  ths)  would  appear  to  the  friends  of  good 
government,  and  the  public  gcod,  juft  as  do  the  advocates 
for  univirfm  faivation,  when  they  boatl  of  this  as  the  Henr-- 
volxait  plam,  and  reprefent  the  oppofer*  ot  it  a 
.uncharitable,  inhumane  and  cruel* 


HV.  (     158     ) 

Anf,  1.  Since  they  who  (hall  be  mifcr  able  forever,  do 
deferve  this  punifhment  -3  neither  they,  nor  any  ether 
creature,  will  have  any  reafor*  to  cornplain,  btrauie  they 
are  thus  puniihed.  And  if  Go«  can,  by  executing  juf- 
tice  on  them,  anfwer  great  and  important  ends  to  hi  ra- 
ft If,  his  government  and  kingdom,  which  could  not  be 
obtained,  but  muft  be  foiever  loll,  without  it  ;  and  can 
render  his  kingdom  unfpeakably  more  happy  and  glo- 
rious, than  it  could  otherwile  be  -,  furely  all  true  friends 
to  God  and  his  kingdom,  who  defire  and  feek  the  great- 
eft  good  of  the  whole,  mud  be  pleafed,  and  greatly  re- 
joice in  it.     This  leads  to 

Anf.  2..  Since  the  good  of  which  endlefs  punifh- 
raent  will  be  the  nvsans,  will  be  fo  val\iy  great,  as  im- 
menfely  to  overbalance  the  evil  ;  fo  that  it  will  be  as 
nothing  compared  with  the  good,  every  degree  ot  evil 
producing  millions  of  millions  of  degrees  of  good  and 
happinefs  j  and  there  would  be,  on  the  whole,  infinitely 
3efs  good,  (hould  this  purixfhmeht  cea'e  5,  it  muft  be  the 
didatc  and  choice  of  ir  finite  bencyolence,thu$  to  punifh. 
And  that  muft  be  a  very  partial*  imperfect,  defective 
goodnels,  which,  in  ihi&  cafe,  would  give  up  the  grtatefl 
general  good,  for  the  fake  of  an  infinitely  lefs  good  to 
*ome  unworthy  individuals  :  Such  a  difpofition  is 
not  true  benevolence,  out  the  contrary.  This  has  been 
obferved  before,  an  J  it  is  prefurned  is  evident,  beyond 
ail  pofTible  doubt.     Therefore, 

Anf.  3.  The  generous,  benevolent  mind,  which  de- 
fires  and  feeks  the  greateft  good  of  the  whole,  the  glory 
<p<  God,  and  the  greatest  glory  and  happ  nsls  ot  his 
kingdom,  muft  chufe,  and  be  pleafed  with  that  juft, 
eternal  mifery  of  the  wicked,  which  is  fo  necefiary  to 
promote  this,  to  the  hjgheft  degree:  And  the  greater 
and  morS generous  and "benevolent  ihe  mind  is,  the  more 
pisafure  will    it  take  in  iuch  a  plun.     And  he  onlys 

whole 


(     1 5 J)     )  Sefl.  V. 

whore  heart  is  contracted,  partial  and  felfrfh,  and,  con- 
fcquently,  an  enemy  to  the  greateft  general  good,  will 
object  and  oppoffl  it. 

Ail  will  alluw,  there  may  bewifdom  and  goodnefs  in 
fubje&in^  a  per  Ion  to  a  g'ear  degree  of  deferved  evil,  in 
order  to  promote  his  unipeakably  greater  good;  fo  that 
the  evil  he  fuffefs,  becomes  the  means  of  his  imirenftly 
greater  happinefs  forever  \  and  that  this  is  vaftly  pre- 
ferable to  no  luffering  and  mifery.  In  this  cafr,  there-ore, 
the  mifery  fuffered  is,  on  the  whole,  a  good-,  it  being 
the  neceffary  means  of  making  him  unfpeakably  more 
happy,  than  he  could  have  been,  had  he  not  fuffered. 
For  chat  which  is  the  nccefTary  means  of  fo  much  good, 
though  in  itjelf  undefirable  and  evii,  is,  in  this  con- 
nexion, a  reaf  good. 

Tin.  may  ferve  to  illuftrate  the  cafe  before  us.  Here 
indeed,  the  prfon  who  fufftrs  does  not  enjoy  the  good 
of  which  his  fufferings  are  the  msans ;  but  the  happy 
part  of  the  community.  Neverthelefs,  when  we  con- 
sider, that  they  who  are  miferable,  fuffer  judly,  and 
this  becomes  the  means  of  infinitely  greater  good  to  the 
whole-,  we  muft  be  fenfiole,  that,  as  in  the  cafe  pro- 
pofed,  fufTering  is  much  preferable  to  no  Suffering, 
and,  on  the  whole,  becomes  a  great  good  \  it  muft  be 
fo  in  the  cafe  uader  consideration*  For  the  evil  is,  in 
itfelf,  no  greater,  from  thole  particular  perfons  fufTering, 
and  not  ethers  j  and  the  good,  of  which  thofe  fufferings 
are  the  mean?,  is  as  great  and  defirable,  as  if  they  who 
enjoy  it  had  themfelves  been  the  iubjeds  of  the  fuffer- 
ings were  this  pofiible. 

*  II.  It  may  be  queried,  Whether  it  be  not  undefirable, 
and  muft  not  be  conlidered  as  an  unhapp:nels,  that  all 
this  good  cannot  take  place  without  any  fuffsftng  ? 
Would  not  this  be  infinitely  better,  and  more  agreeable, 
if  it  were  pofiible  J  And  furely  this  is  pofliblc  with  God, 


SeffnV.  (      160     ) 

If  it  be  not ;  muft  not  this  be  eroding,  and  the  fource 
of  uneafinefs  and  regret  to  the  infinitely  good  Being,  and 
co  ail  his   benevolent  friends  ? 

Anf.  1.  Ic  is  certain,  that  God  hath  taken  this  me- 
thod to  promote  the  higheft  good  of  the  univerfe ;  by 
ordering  things  fo,  chat  a  great  degree  of  fin  and  fuffer- 
irg  mould  exift,  in  order  to  it.  Infinite  benevolence 
feeks  the  grearefi  good  of  the  whole;  therefore,  if  this 
could  be  effected  as  we!),  and  to  as  great  a  degree, 
Without  any  fin  or  fuffering,  God  would  have  prevented 
tire  exittence  of  thefe  :  CorJeq\:ently,  all  this  fin  and 
rftifety  do  take  place,  btcaufe  they  are  nerefiary  to  the 
gfei.tt ft  good  of  tht  whole  ;  fo  that  it  could  not  be  ob- 
tained in  any  och.^r  way. 

Ail  muft  aUow,  that  God  will  anfwer  fomegood  end 
by  all  the  fin  and  mifery  in  the  world,  which  cculd  not 
be  fo  well  anlwered  without  them  ;  or  confefs,  that  his 
government  and  admini(ir£tions  are  im  per  fed):  and  un- 
wife.  And  it  the  evil  that  has  actually  taken  place  is 
defigoed,  and  neceflary,  to  anfwer  the  mod  important 
and  beft  end  ;  f  hen  it  may  be  as  neceflary,  for  the  fame 
reafrn,  that  ir  mould  continue  forever,  to  anfwer  the 
fame  end,  to  the  higheft  degree.  And  that  it  is  fo,  and 
the  reafon  of  it,  has  been  fhtwn  above.  This,  therefore, 
being  a  known  fact,  rarnot  be  disputed.  And  we  may 
hence  lately  conclude  there  is  nothing  undefirablc  and 
titfagreeable  in  ir;  yea,  we  are  certain  there  is  not,  if  it 
be  durable,  that  the  gteateft  good  of  the  whole  fhouid 
cake  place. 

Anf.  2t  Innni'.e  power  is  not  an  abili'y  to  effect  im« 
p'  flib]es,  or  to  make  contradictions  conliftent  :  For  not 
to  be  zbte  to  do  this,  is  no  defe<Sl  of  power,  as  theie  are 
pot  the  objects  of  power,  any  more  than  found  is  the  ob- 
ject of  mht,  And  the«e  is  nothing  difagreeable  in 
fh's  •,  but  on  the  contrary,  it  would  be  undefirablc 
thus  fhouid  be  any  fuch  power,  were  it  p<.fiiblc.     It 


(      l6l      )  SeZ.V. 

It  is  ImpofliWe  that  a  creature  ihould  be  made  capa- 
ble of  enjuyng  an  infinite  degree  of  happinefs,  In  a  li- 
mited duration  ;  juft  as  ifnprrfiible?  as  it  is  that  he 
mould  be  a  God.  Nor  can  creatures  be  happy,  unlefs 
tome  method  b^  taken,  and  means  ufed,  to  make  them 
fo.  Should  any  one  afk,  Why  every  creature  is  qce 
made  to  enjoy  as  great  a  degree  of  happineis  as  his 
Creator  ?  And  why  chere  are  not  millions  of  creatures 
mxe  than  there  arc,  or  ever  will  be  ?  (For  God  cannot 
create  fo  many,  that  this  queftion  may  not  be  afked, 
Why  did  he  not  create  more  ?j  And  why  they  might 
not  all  be  thus  happy,  without  any  way  being  taken,  or 
means  ufed  to  rrnke  them  fo  ?  And  whether  it  will  not 
b*  eternally  confideredas  an  unhappinefs,  and  matter  of 
gnef and  regret,  that  all  this  cannot  be?  He  may  be 
anfwercd,  Thar  all  thrie  are  in  their  own  nature  abfoiutcly 
impoffible,  as  they  imply  a  contradiction  ;  and  there- 
fore no:  defirable  ;  but  the  contrary.  For  what  is  im- 
poiTible,  and  implies  a  contradiction,  is  ro:  deniable  : 
And  therefore  this  can  give  no  uneafinefs  to  a  perfect: 
mind. 

And  is  mt  this  a  fuffi.  \*?x  and  fatisfactory  anfwer  to 
the  query  propofed  ?  A  Being  of  infinite  power,  wifdorn 
and  goodnefs,  can  be  under  no  reftraint ;  and  the  high- 
eft  poflible  good  of  the  univerfe  will  be  effected^  by 
ways  and  means  that  are  mod  wife  and  bed.  This  is 
all  that  a  perfectly  good  mind  can  wifh  and  deiire. 
And  therefore,  there  can  be  no  poffible  ground  of  ihc 
leaft  iraeafinefs  to  fuch  a  mind  ;  but  every  thing  is  per- 
fectly fuited  to  give  it  ail  the  enjoyment  and  happiacls 
that  can  be  defired. 

III.  If  it  be  granted,  that  endlefs  punilhment  w;re 
necefiary,  and  would  anfwer  all  the  good  ends  which 
have  been  mentioned,  had  there  been  no  Mediator  and 
Redeemer  •,  ycta  (bee  the  Son  of  God  has,  in  the  hu- 

aiao 


SeS.V.  (     l5*2     ) 

man  nature,  fuffered  the  curfe,  even  that  wh'ch,  con- 
fidering  his  infinite  grearnefs  and  dignity,  is  equivalent 
to  the  eternal  lufferings  of  men  ;  fo  that  God  may  be 
juft,  and  maintain  and  honor  his  own  character,  law 
and  government,  in  pardoning  and  granting  complete 
falyation  to  fi,  ners,  for  Chrift' s  fake  :  And  in  his  fufFer- 
ings  m?y  be  feen  clearly  difplayed,  all  thofc  things  that 
have  been  mentioned,  as  manifefted  in  the  endlcfs  pu- 
n.fhmentof  (inners  :  And  fince  the  merits  of  Chrift  are 
as  iufficient  for  the  falvation  of  #//,  as  of  only  a  part  of 
the  human  race  :  Since  all  this  is  true,  it  is  queried, 
Why  it  is  neceffary,  or  proper,  that  any  of  mankind 
fhould  fuffev  eternal  punifhment  ?  Are  not  all  the  ends 
of  fuffering  anfwered,  in  the  lufferings  of  Chrift  ?  What 
need  then  is  there  of  endlefs  punilhment  ? 

Anfwcr.  It  is  granted,  that  the  mediation  and  fuf- 
ferings  of  Chriit,  have  fo  far  anfwered  the  law,  and  the 
end  of  the  punifhment  therein  denounced  againft  fin, 
that  God  may,  confident  with  his  character  and  law, 
pardon  and  fave  every  one  of  the  human  race,  who  be- 
lieves in  Chrift,  being  heartily  |:iea!ed  with  hts  media- 
tonal  character  and  works ;  as  by  his  fuffering?  for  fin- 
Iters,  the  fame,  and  as  much  regard  and  honor  is  paid 
to  the  divine  character,  law  and  government,  as  if  they 
had  fuffered  forever  :  And  hereby  are  manifefted  the 
infinite  evil  of  fin,  and  the  infinite  ill  defert  and  mifery 
of  the  (inner  •,  and  the  wonderful  love  and  grace  cf 
God,  &c.  And  therefore,  in  this  view  and  fenle,  what 
Chrift  hath  done  and  fuffered  for  man,  is  as  fufficienc 
for  thefalvation  of  any  one,  as  of  another,  and  for  all% 
as  for  part  of  the  human  race. 

Neverthelefs,  this  does  not  lay  God  under  the  lead 
obligation  actually  to  lave  all  :  And  it  ftill  remains  for 
his  infinite  v/ifdom  and  ^oodnels  to  determine  this; 
whether  all  fhall  be  faved,  or  only  part  cf  mankind  : 

And 


(      1 63     )  SeS.V. 

And  if  but  part,  how  great  a  part,  and  whit  individu- 
als (hall  be  included  in  that  number;  fo  as  (hail  in  the 
bed  manner,  and  higheft  degree,  anfwer  the  ends  of 
redemption,  and  promote  the  greatest  good  of  the  whole. 

And  though  the  iuff~rings  of  ChrHt  do  lay  a  fufii- 
cient  foundation  for  the  faivation  of  fmners,  and  make 
a  bright  and  glorious  difpfay  of  rh  >fe  'ruths  which  have 
been  mentioned,  reJat:n6-  to  the  cjtvine  perfections,  bvvt 
fin,  &c.  yet,  the  eternal  fuffefings  of  fome  of  the  hu^ 
man  race  may  be  nectlTary,  to  make  and  continue  a  ma* 
nifeftation  of  thefc  things*  to  the  bed  advantoge,  and  fo 
as  to  promote  the  greatelt  happinH's  of  the  bleiTed;  yeal 
in  all  refpecls,  as  nectlTary,  as  if  Chrift  had  not  luffer 
neceiTary,  in  order  to  complete,  or  fully  accompWh 
the  ends  of  Chrid's  furTcridgS|  to  th2t  redemption  by 
it  would,  without  this,  be  very  imperfect  j  as  all 
the  ends  of  divine  wifdom  and  goodnefs  cculd  not  be 
an  f we  red,  if  all  were  faved.  And  that  this  is  really  fo» 
ss  abundantly  evident,  from  what  has  been  faid  con- 
cerning the  ends  that  vvili  be  anfwered  by  eternal  pu« 
meat,  in  the  preceding  fcclion.  * 

The  iufFeringsor  Chrift  are  a  peculiar  and  ftrifeiBg 
ufeftation  of  the  facrednefs  of  the  divine  law,  G  jd's 
hatred  of  ilnp  and  the  infinite  evil  and  malignity  of  it, 
tec*  A  manifeftation,  which  could  not  have  been  fo 
tu'ly  made,  had  not  Chrift  fuffered  as  he  did.  Never- 
theless the  eternal  fairings  of  finners  are  fuited,  in 
mmy  reCpecl?,  to  indrucl  and  affect  creatures,  as  the 
fuflferirijgs  of  Chrift  alone  could  not ;  and  the  former  arc 
recrdj ry  to  be  joined  with  the  latter,  that  the  difplay* 
and  instruction  may  be  mod  full  and  coi-nplete.  The? 
fufferings  uf  Chrift  were  temporary,  and  foun  over ;  and 
though  they  will  never  be  forgotten,  yet  they  cannot  be 
fo  clearly  in  vicw>  as  the  prefent,  conftanr,  endiefs  fuNj 

Y  firing* 

*  Se*  page  151,  152,  153,  154, 


ferings  of  the  wicked  •,  and  the  latter  will  be  the  mears 
of  keeping  up  a  more  clear  and  frefh  view  of  the  for- 
mer, than  other  wife  could  be  :  And,  at  the  fame  time, 
will  be  a  constant,  eternal  exhibition  before  their  eyes, 
of  the  infinite  odioufoefs  and  mifery  of  the  (inner,  when 
fin  has  its  natural  and  deferved  courfe  and  iffue  ;  which 
k  fo  necefiary,  in  order  to  a  proper,  full  snd  mod  affect- 
ing view  o*  the  power  and  worthinefs  of  Chrift  ;  the  ef- 
Ecacy  of  his  mediation  •*  the  greatnefs  of  the  falvation 
by  him,  and  his  infinite  lovt  and  grace  in  dying  to  fave 
&nners,  &.c.  which  has  been  particularly  ccnfidered 
above, 

It  hence  appears*  that  the  Offerings  of  Chrift  for  Qn^ 
siers,  and  the  abundant  iufBciency  of  his  merit  for  their 
falvation,  render  eternal  punifhment  not  the  lefs  necef* 
fary,  but,  in  all  refpecis,  more  fo  5  and  unfpeakably 
mere  important  and  ufeful,  as  it  is  neceffary  to  make 
ibis  falvation  mod  complete  and  glorious,  and  anfwers 
more  important  ends,  than  it  could,  had  there  been  no 
falvation  forfinners  by  a  Mediator. 

But  this  may  be  further  illuftrased  by  the  following 
particulars  1 

ic  Ir  all  the  human  rar.*  were  faved,  it  never  could 
be  feen,  as  now  it  will  be,  how  exceeding  perverfe  and 
obit  mate  men  are,  in  their  fins.  In  the  eternal  deftrus- 
tion  of  men,  this  will  be  fet  in  the  moft  clear  and  con- 
vincing light.  God  is  ufmg  the  greateft  variety  of 
means,  with  men  of  different  ages,  nations,  and  capa- 
cities, and  in  different  and  various  circumftances,  fuited, 
in  the  beft  manner,  to  influence  them,  and  bring  them  to 
repentance  •,  urging  them  by  infinitely  weighty  argu- 
ments and  motives,  to  embrace  the  offered  Saviour 
(which,  by  the  way,  could  not  be,  in  any  meafure,  fo 
itrong  and  urgent,  were  there  no  eternal  deftru&ion,  for 
skc-difobedient)  and  yet,  in  opposition  to  all  chefe,  the}? 

refufe 


(     t65    )  &3.V- 

refute  the  offered  falvation  ;  abufe  and  trample  upo» 
divine  love  and  mercy,  and  the  Saviour  himfelf,  and 
madly  ruth  on  to  eternal  perdition.  This  will  make  a 
mod  bright  and  end'efs  difcovery  of  the  infatuation, 
madnefs  and  malignity  of  (in,  and  the  obftinacy  and 
vilenefs  of  the  finnf  r ;  which  mufl  have  remained  in  a 
great  meafure  out  of  light,  and  never  could  iiave  been 
fo  fully  known,  and  realized  by  the  faved,  were  there 
ro  awful  inftances  of  this„  who  mall  (ufFer  the  confe- 
quencesof  it  forever.  If  all  did  bt-lieve  on  Ch-rifl:,  and 
accept  of  the  offered  fal/adon*  it  never  could  have  been 
fo  fully  known,  that  men  were  obftinate  and  vile  enough, 
to  flight  this  falvation,  and  trample  on  Chrift,  under 
the  greateit  light  and  advantages;  and  perleveringly 
choote  eternal  deftru&ion,  rather  than  fulrRic  to  the 
Saviour, 

it  is  of  the  greatest  importance,  that  this  mould  be 
feen  forever ;  that  the  redeemed  may  have  a  conftant 
aid  increaling  fenfeof  the  nature  of  fin,  and  know  how 
far  they  were  from  falvation,  notwithft;  niing  all  pof- 
frble  means  and  advantages.;  and  realize  the  infinite 
power  and  grace  of  Chrift,  in  their  recovery  ;  thai  i  hey 
nuy  give  the  glory  to  God,  which  is  due  to  him,  and 
«njcy  redeeming  love  and  grace,  in  it's  full  extent* 
fweetnefs  and  glory. 

2.  If  all  were  favtd,  the  real  need,  and  abib'ute  ne- 
effity,  of  an  atonement  for  fin,  in  ord  r  to  the  falvation 
of  men,  would  not  appear  in  fo  clear  a  light,  as  it  wiU 
do,  in  the  eternal  punifhment  of  the  impenitent.  If  all 
were  laved,  they  would  be  in  feme  degee  fenfible  of 
the  need  of  this  atonemenc  :  But  it  wcu'd  not  appear  fo 
clear  aud  ctrtain,  that  there  is  no  other  p  fiible  way  of 
falvation  ;  and  that  all  mud  have  been  miierable  forevc r,, 
had  it  not  been  for  the  2ronement  and  redunpron  of 
Chrift-,  as  ic  now  will,  when  all  that  fl^ht  and  rtj  <$ 


•SWrVV.     ,  (     166     ) 

this  atonemen*,  through  this  life,  aftually  perifii  forever, 
without  any  poffible  remedy. 

3.  If  all  mankind  were  laved,  the  fovereignty  of  divine 
grace,  in  the  falvation  of  men,  would  not  be  fo  manU 
feft,  as  it  now  will  be. 

Indeed,  grace  or  mere  favor,  5sl  in  it*s  own  nature 
fovereign  grace;  that  is,  ic  is  txerciicd  towards  thofe 
V>ho  have  not  the  lead  claim,  or  defert  of  it.  And  the 
further  a  creature  is  from  any  defert  of  the  favor  granted* 
and  the  more  unworthy  and  iil  deferving  he  is,  and  the 
inore  he  has  done  to  provoke  difpleafure  and  wrath,  the 
mare  foverejgti  is  the  grace.  £,n:l  therefore,  the  more 
the  creature's  ill  defert  appears,  the  more  the  favor 
granted  'appears  to  be  mere  fovereign  grace  %  afid  the 
greater  manikitacion  there  is  of  the  riches  and  glory 
p.  this, 

Bui;  this  will  be  made  to  appear,  in  the  ftrongeft  light, 
to  rhe  redeemed,  when  they  behold  thofe  in  everlafting 
mifery,  as  their  juft  and  deferved  portion,  who  are  no 
more  ill  deferving  than  themfel/es  5  and  know  that  mere 
Sovereign  grace  hath  made  the  diftin&ion  ;  fince,  ha'4 
r  not  been  for  this  grace,  they  themfelves  would  infal- 
libly have  run  on  to  deftrueYion,  and  been  as  finful  and 
jpruferable,  as  thofe  who  are  actually  loit  \  notwithstand- 
ing the  offers  of  falvation  made  to  them,  and  the  means 
and  advantages  they  enjoyed.  Nothing  can  be  better 
fuited  to  keep  this  in  the  cleared  view  forever,  than  this 
affual  dtftinftioUi  made  by  divine  grace,  in  laving  forne, 
wlrle  others  are  given  over  to  deferved,  everlafting  de- 
iiru-HofL  4nd  without  this,  or  were  all  faved,  the 
nunif-lta  ion  of  this,  v/ould  have  been  comparatively 
drW,  an  J  very  imperfect. 

From  this  view  of  the  matter,  it  appears  eafy  to  fee 
bow  important  and  neceflary  it  isk  that  all  fhould  not 
be  faved,  in  order  that  the  Redeemer  and  redemption, 

might 


(     i6y    )  5VJ.V. 

might  appear  in  th'ir  true  greatncfs  and  fplendor  •,  and 
the  hightlt  mauiteita»iun  of  glorious,  fovereign  grace  be 
madt  in  the  falvatioo  of  doners;  and  t-he  greateft  hap- 
pinefs  of  ihe  laved  promoted  s  Though,  at  the  fame 
time,  it  is  not  pretended,  that  any  are  able  to  diicetn  all 
the  £nds,  that  divine  wifdora  and  goodnefs  will  anfwtr, 
by  this  difpenfation. 

IV.  If,  it  be  granted,  that  ic  is  neccflary,  in  order  to 
render  the  work  of  redemption  mod  complete  and  glo- 
rious, a  \  ilii  r  Jecmcd  happy  to  the  hi^hrit  drgreeg 
that  a'l<hni\d  not  be  laved;  Yet,  it  is  queried,  Why 
there  mould  be  fo  few  faved  5  and  almoft  ail  mankind 
lull,  sqcwithftanding  all  that  has  been  dowe  for  the  fal- 
on  of  men  r  Surely  it  cannot  be  for  the  greared  good 
of  the  whole,  to  have  the  moil  of  mankind  deftroyed, 
and  but  few  have  the  benefi;  oi"  redemption. 

Anf.  I.  No  man  is  in  any  meafure  able  to  deter- 
mine what  number,  or  what  proportion  of  the  whole* 
mud  be  faved  or  loft-,  in  order  to  anfw.cr  the  moft  im- 
portant ends  j  the  ends  that  have  been  mentioned  to  be 
obtained  by  endlefs  puniihment,  and  many  more  which 
are  now  out  of  our  fight,  if  we  knew  the  exacl:  pro- 
portion between  the  faved  and  the  loft ;  and  that  the 
former  were  few,  compared  with  the  latter  •,  th:s  would 
be  no  more  a  ground  of  obje&ion  againit  the  djcVme 
ofendlefs  punifhment,  than  if  the  prop  rtion  was  di raci- 
ly the  other  way.  And  to  fuppofe,  that  the  left  the  num- 
ber of  thofe  that  (hall  be  punifhed  is,  fo  much  the  bet- 
ter,  feems  to  be  giving  Dp  the  doclrine  of  endlefs  pumih- 
ment •,  and  to  fuppofe  it  would  be,  on  the  whole,  beft 
to  have  none  loft.  Though  we  are  utterly  incompetent 
fudges  in  this  matter,  infinite  wifdom  can  determine  it, 
without  the  poflibility  of  a  miftake.  God  knows  what 
proportion  ofv  the  hum  m  race,  even  the  tx^cT;  nu  oer, 
iiid  what  individuals,  may  be  fa/ed,  confiftcnt  witl    he 

grcauft    t 


ScB.  V.  ;       (     1 68     ) 

grcatell  good  cf  the  whole ;  and  how  many  mud  be 
pun  Pned  forever,  in  order  to  anfwer  the  bed  and  mod 
important  ends.  And  all  have  reafon  to  acquiefce  in  hit 
difpofai;  and  to  rejoice  ihat  it  will  be  determined  by  in- 
finite wiCdofli  and  goodnefs.  And  all  w\.l  rejoice  in  this* 
who  are  friends  to  nghteoufnefs,  wifdom,  and  benevo- 
lence; that  is,  friends  to  God,  and  his  uncontrollable 
donrioion,  Man  has  no  right  or  ability  to  judge  what 
is  belt,  in  this  cafe  •,  or  what  will  in  fact  be  the  iffue, 
any  further  than  God  hath  revealed  it  in  his  wcrd. 

Anf  2.  We  have  no  reafbn  to  conclude,  from  the 
word  of  God,  that  but  few,  or  a  very  fmall  part  of 
mankind  will  befaved  5  But,  from  that,  there  is  reafon 
£0  believe,  that  many  more  of  the  human  race  will  be 
happy*  than  mifcabie. 

Ic  has  indeed  been  believed  by  many,  that  the  num« 
ber  of  the  redeemed  will  be  very  fmall,  compared  with 
thofe  who  will  perifh;  partly  from  feveraJ  paiTages  of 
Scripture;  and  partly  from  what  has  taken  place  in  the 
world  hitherto  ;  as  the  church  of  Chr'rft  has  been  com- 
paratively very  fmall,  and  but  few  have  appeared  to 
walk  in  the  narrow  way  which  leadeth  unto  life.  But 
when  thofe  fcriptures,  and  this  fact,  are  carefully  exa- 
mined, and  compared  with  other  parts  of  fcrpture,  it 
will  doubtlcfs  appear,  that  no  fuch  thing  can  be  infer- 
red ;  but  the  contrary. 

Our  Saviour  fays,  "  Strait  is  the  gate,  and  narrcw 
is  the  way  which  leadeth  unto  life,  and  few  there  be 
chat  find  it."  And,  lfc  Many  are  called,  but  few  chofen." 
And  he  calls  his  difciples  a  little  flock.  •  Chrift  in  thefe 
wjrds  fptaks  of  the  then  preknt  time,  and  of  what  took 
place,  at  that  time;  and  dees  not  fay,  that  but  few  of 
mankind,  compared  with  the  whole,  (hall  ever  find  the 
way  to  life,  and  be  cbefen  to  falvation  ;  or  that  his 
church  fhall  always  be  a  little  flock  :  But  he  has  faid 

the 


(     i69     )  Se3.  V 

the  contrary.  He  reprefents  his  church  by  a  "  Grain 
of  muftard  feed,  which  a  man  took  and  fowed  in  his 
field ;  which  indeed  is  the  lead  of  all  feeds  •,  but  when 
it  is  grown,  it  is  the  greateft  among  herbs,  and  becometh 
a  tree-,  fo  that  the  birds  of  the  air  come  and  lodge  in 
the  branches  thereof"  And  he  likens  it  '*  Unto  leaven, 
which  a  woman  took  and  hid  in  three  meafures  of  meal, 
till  the  whole  was  leavened."  Denoting,  thafthough 
it  was  fmall  in  its  beginning,  it  fhould  increafe  and  be~ 
come  great,  and  fill  the  world.  And  the  fame  thing  is 
reprefented  in  Daniel,  by  a  done  cut  out  of  the  moun- 
tain without  hands,  which  became  a  great  mountain, 
and  filled  the  whole  s& tb.  And  the  fame  is  exprefTed 
in  the  following  words ;  M  And  the  kingdom  and  domi- 
nion, and  the  greatnefs  of  the  kingdom  under  the  whole 
heaven,  mail  be  given  to  the  people  of  the  faints  of  the 
Moft  High.  The  kingdoms  of  this  world  are  be- 
come the  kingdoms  of  our  Lord,  and  of  his  Chrift." 
According  to  this,  the  time  is  coming  when  all  nations 
mall  be  the  fervants  of  Chrift,  and  the  world  (hall  be 
full  of  his  people;  agreeable  to  many  other  prophecies 
of  the  fame  thing,  too  many  to  be  recited  here.  "And 
it  (hall  come  to  pafs  in  tie  laft  days>  that  the  mountain 
of  the  Lord's  houfe  (hall  be  tftabiiftied  in  the  top  of  the 
mountains,  and  fhall  be  exalted  above  the  hills ;  and 
all  nations  Jb  all  flow  unto  it.  For  the  earth  (hall  be  full 
of  the  knowledge  of  the  Lord,  as  the  waters  cover  the 
fea." 

They  who  have  attended  well  to  the  Bible  muft  be 
fenfible,  that  the  tim-  is  yet  to  come  in  which  falvatinn 
by  Chrift  (hall  take  place,  as  it  never  has  yet  done:  His 
church  (hall  flourish  and  fill  the  world ;  and  Satan's 
kingdom  be  utterly  deftroyed  in  the  earth.  And  this 
happy  and  glorious  day  of  falvation  (hall  continue  a 
thou/and  years.     In  this  thoufand    years   of  peace  and 

profperity 


Sefl.V.  (     i  jo     ) 

profperity,  when  the  people  fhali  be  all  righteous,  rhart? 
kind  wiii  naturally  propagate  and  multiply,  as  they 
never  yet  have  done,  and  fill  the  whole  face  of  the  earth  j 
fo  thai  there  will  be  many  thouland  times  more  living 
in  the  world  at  one  time,  than  there  ever  yet  have  betr*? 
It  is  eafy  to  (hew,  that  in  fuch  a  date,  many  more  peo- 
ple will  exift  in  a  thoufand  years,  than  have  exsfted  be- 
fore ;  yea,  many  thoufands  to  one  %  fuppofing  this 
thouland  years  ihaJl  be  fhe  fevehth  thouiand  years  of 
the  uorld  ;  which  iuppofitiort  is  agreeeble  to  fenpture. 
If  the  greater  part  that  live  in  the  preceding  fix  thouland 
years,  do  penlh  ;  yet  if  all,  or  mod,  who  fhall  exiil 
in  the  feventh  thoufand  years,  ihall  be  (avc^9  there  will* 
on  the  whole,  be  many  more  of  mankind  faved,  than 
loft ;  yea,  it  may  be,  many  thoufands  to  one*  But  as 
th.s  does  not  fo  immediately  affect  the  fubje<±  we  ans 
considering,  it  is  neediefs  to  enlarge  upen  it  here. 

The  reader  has  now  the  doctpne  of  endkfs  punifh- 
meat  laid  before  him*  as  it  is  revealed,  and  abundantly 
aikrted  in  the  word  of  God  :  And  thejuitice  of  this  pu- 
nifhrnent,  and  neccflity  of  itv  in  order  to  anfwer  the 
mod  important  purpofes  ;  to  render  the  work  of  re- 
demption mod  complete  and  glorious,  and  promote  the 
highed  good  and  ^happinefs  ofc  the  univerfe  ;  fo  that  it 
is  a  real  good,  and  necefTary  part  of  the  mod  wife  and 
benevolent  plan  %  and  therefore  mod  pteafing  to  infinite 
goodnel?,  fend  bed  fttited  to  excite  tfce  joy  and  praifc 
of  eveiy  benevolent  mind 

*  And  in  this  light  may  be  fee n  the  abfardity  of  that  en» 
thufiaitic  harangue  of  Mr.  Jtrmiah  Wbiit,  who  lived  in  the 
Jaft  century,  lately  publiihtd  in  Bofton  [fee  Salvation  for  ell 
rmn*  p«  u,  «,  j>  4.  j  which  may  well  be  considered  as  the 
very  dregs  of  the  enthufiafrs},  and  religion*  frenzy,  which  took 
place,  to  10  great  a  degree,  in  his  day.  He  was  himfetf  fo 
pleafed   and  charmed  m\h  hit  fchente  of  umvtrjai-fatvatim* 

that 


y(     ?7!     )  Sr£  r. 

tnat  m  a  conceit  of  his  own  fnperior  benevolence  hs  curt  (Ted 
him  felt'  with  fanatic  complacence  and  j>y;  and  thenexc  aim*, 
<l  He  is  no;  a  cUriftian,  he  is  nor.  a  man,  he  hath  put  on? 
the  tendernefs  and  bowels  of  a  man,  he   hath   lofl  nity 

hfelfji  he  h*th  nor  fo  much  charity  a*  Dives  exprefled  i  »  'ell, 
that  cannot  cry  out,  This  is  oood  news  if  it  be  true  ! " 
As  Mr.  Whitecannot  no.v  anl*er  tor  himfelf  ;  hia  v  uch- 
er,  who  introduces  this  as  an  inftahce  of  the  author'*  inge- 
nuity, pietv  and  benevolence ;  and  all  the  advocates  tor 
temporary  tuture  puniihmcnr,  in  oppofition  to  endiefs.  may 
be  defired'  to  anfwer  and  cJcar  up  the  following  difHcuhjcj, 
which  fcem  to  attend  their  kherhe. 

It  he  who  has  any  benevolence,  w»!l  be  jreafed  with  th& 
news,  that  there  is  no  fuch  thing  as  endiefs  puniftvnent  ; 
wiil  he  nor  be  glad  to  hear,  that  there  is  no  future  punilhment 
at  all?  And  <*ill  he  not  he  lorry,  that  thers  ever  h*ve  beep, 
otftill  are,  fo  much  fin  and  miferyin  the  world  ;  and  mtifl  not 
this  be  matter  of  giief  to  him  to  a!!  eternity,  whenever  he 
trvnk$  of  it  ?  And  why  Riuft  not  the  infinitely  Benevolent: 
Mind  be  in  the  fame  way  affected  with  this,  to  an  infinitely 
greater  degree  ? 

According  to  »ni*,  It  would  be  much  heft,  and  tnoft  r>'ear-» 
Ing  to  the  benevolent,  to  have  no  fuch  thing  as  (in  or  mifery 
in  iheuni^crfe.  Why  then  h  there  any  fuch  thing  ?  Hov/ 
Can  it  be  accounted  for,  that  they  (houid  take  place,  unde?- 
tbe  al'-perect  government  of  an  infinitely  benevolent  Bemg  ? 
li  it  be  fsid,  Thefe  have  taken  place  under  Qod's  govern- 
ment, when  he  was  able  to  have  prevented  their  exiftenc?, 
in  order  to  anfwer  fomc  good  and  important  end*,  winch 
c  u!d  not  be  accomplished  wifhoat  them  ;  fo  that  it  is,  on  ths 
wootc,  beft  they  mould  cxi't,  as  they  '  ha^e  done  ;  and  wri 
iiTsc  in  the  greatest  general  good  :  It  will  be  then  aflced,  16 
fuch  a  degree  of  fln  an  j  m\fery  ar»  has  taken  place,  and  will 
take  pUce  to  the  end  of  ths  world,  and  at:er  the  day  of  ;urfg-» 
ftleint,  in  a  long,  though  temporary  punifhrncot,  beneccfl"«r/ 
tr.  promote  the  higheft  general  good  ;  why  may  not  endiefs 
punilhment  be  as  nccefury,  and  more  fo,  to  promote  the 
higheft  pofuVe  genera!  good  ?  Who  is  able  <o  fay,  who  dcri 
fayy  it  is  not  ?  It  any  prcfume  to  do  it,  let  them  anfwer  wriat 
bas  been  fa  id  above,  ',o  prose  the  conjipry  :  And,  which  is 
of  more  importance,  let  them  (hew  that  it  is  not  declared  in 

Z  facrcd 


Setf.V.  (     272     ) 

facred  wris :  Of  let  them  anfwer  it  to  their  Maker  at  the  laft 
day. 

It  is  further  and  more  particularly  afked,  Why  there  will 
be  any  future  punilhment  ?  What  end  will  this  great  tempo- 
rary evi!  anfwer  ? 

If  it  be  anfwered,  That  this  is  necefTary  in  order  to  reclaim, 
and  bnng  to  repemznee,  thofa  who  in  this  life  were  obftinate, 
and  peri'evered  in  rebellion  :  It  is.  ftili  *fked,  Why  God  does 
not,  by  the  power  or  his  fpirit  and  grace,  bring  all  to  repen- 
tance and  convention  in  this  life  .?  He  docs  it  in  forhe  inft an- 
tes ;  and  he  is  equally  able  to  do  it  in  every  inftance,"  and 
bring  all  to  c'.ofe  with  Chrift  in  this  world  :  Why  then  does 
he  not  do  it,  and  effectually  prevent  ail  that  dreadful  fecne  of 
fin  and  mifery,  which  muft  take  place  in  a  long  punifhmeni  I 
Such  a  punilhment  has  no  more  tendency  to  bring  them  to 
repentance,  than  the  means  ufed  with  them  in  this  world  ; 
yea,  it  may  be  nude  evident,  it  hath  not  fo  much,  if  any. 
And  i:  is  certain  no  means  will  effect  it,  without  divine  in- 
fluence 5  and  God  muft,  by  this,  convert  them,  after  all, 
and  five  th«m  by  the  warning  of  regeneration,  and  the  re- 
newing of  i he  Holy  G'uoft.  Why  then  is  not  this  always 
done  in  this  life,  if  doae  at  all  ~8  and  all  future  punilhment 
prevented  ? 

If  it  be  faid,  This  future,  temporary  puni(hment  is  necef* 
fary  for  God  »o  (hew  his  wrath  againft  fin,  and  his  juilice  in 
pumming  the  (inner  according  to  his  defert :  Arid  as  he  eari 
deferve  only  a  temporary  punifhmenr ;  when  he  has  fuffercd 
that,  he  will  be  delivered,  Mr.  White  fays  tamer  hing  like 
this,  when  he  f peaks  of  *'  All  the  methods  which  God  ufes 
in  his  holy  and  glorious  wifdom  and  prudence,  in  giving  way 
U  the  entrance  of  fin ,  and  then  inflaming  the  anguifh  of  it  by  the 
law,  that  he  may  thereby  have  occafion  to  gUrtfy  bis  wrath 
againft  it,  and  his  juftice  ;  and  fo  make  his  way  to  the  more  gh* 
7sous  illujlraiion  of  his  grace  and  love  in  the  do  ft"  This  txcites 
5he  following  observations  and. queft ions. 

1.  If  tin  deferves  an  endlcfs  punishment,  then  in  order  to 
God's  mowing  his  difpleafure,  fo  as  "to  glority  his  wrarh 
againft  i»»  and  his  juftice,"  he  muft  infli&fuch  a  punifhmeL^% 
To  infl  &  an  infinitely  lefs  punifhment  than  the  tinner  de- 
ferve*, will  be  fo  far  from  glorifying  the  wrath  and  juftice  of 
God  j  that  it  will  make  a  contrary  appear ance*  &Ed  lack  as 


C   173)  Stay: 

if  God  hated  fin  infinitely  lcf$  than  he  does ;  and  that  fin 
doei  not  deferve  endiefs  punilhment ;  and  that  juftice  ii  fa- 
tisficd  with  fomcthtng  infinitely  iTion  of  if.  Hi  w  than  can 
God  gioiity  his  wrath  againft  fin,  and  hi»  jufticc,  in  pumih- 
ing  it ;  unlefs  he  inflicl:  an  enJleft  punlfhment  ? 

(f  the  hibjeel  of  a  king  lhouid  biafpheme  him,  and  feck  to 
ruin  hii  whole  kingdom  ;  and  the  king  fhould  puMih  him, 
only  by  laying  a  fine  on  him  of  one  penny  ;  would  not  the  lan- 
guage of  this  be,  that  he  looked  on  hi*  character  and  king* 
dom  to  be  worth  no  more  than  one  penny  ;  and  that  in  thit 
punifhment  was  a  proper  expreffion  of  his  wrath  againfi  the 
criminal,  and  a  glorious  exereiic  of  juftice;  this  being  all  he 
delervcd  ?   Would  this  be  glory,  or  difgrace  ? 

Let  it  be  proved  then,  that  no  fioner  can  deferve  znd\t(t  pu- 
mfiiincnt,  before  any  thing  is  faid  of  God's  glorifying  hit 
wrath  and  juftice,  by  a  temporary  punifhmrat. 

2.  If  fin  deierves  only  a  temporary  punifhn.eaS  then,  when 
the  firmer  has  fufftred  this,  even  as  much  as  he  deferves, 
juftice  is  fu'iy  fatisfied,  and  he  has  no  more  ill  deferr,  and 
muft,  in  }uflicef  be  delivered*  How  then  does  his  deliverance 
and  falvation  make  a  u  more  glorious  illuftrarion  of  God'a 
grace  and  love,  in  the  ciofe,"  than  if  the  creature  had  never 
finned,  and  had  not  been  punifhed  ?  Yea,  is  there  any  grace 
and  m*rcy  manifcited  in  this?  Surety  no.  For  g!  ace  and 
mercy  is  favor  fhewed  to  the  ill  deferving  ;' and  not  doing 
what  juftice  requires,,  And  if  the  finner  has  fufrVed  all  the 
punifnment  he  deferved,  fo  that  his  guilt  and  ill  defer*  is  en- 
tirely done  away,  and  he  has  no  more  of  it  than  Adam  had* 
when  he  was  ftrft  created;  what  need  has  he  of  the  atone- 
ment '  o*"'  Chrift,  and  falvation  by  him,  any  more  than  Adam 
had  before  he  finned  ?  What  need  then  was  there  of  Chrift, 
in  order  to  the  falvation  of  all  m:nj  and  wh.4  hand  or  glory 
will  he  have  in  the  deliverance  and  falvation  of  thofe  who 
have  fuffercd  all  they  deferve  for  their  fins  ? 

Thefe  queftions  and  obfervatiens  ariie  from  it's  being  al- 
lowed and  faid,  in  order  to  account  for  the  fin  rnd  mifery  that 
havea&ua'ly  taken  place,  That  God  could  have  prevented 
their  ex.ftence,  but  did  not,  bec2ufe  they  are  necetTary  to 
anfwer  good  and  important  ends.  This  is  allowed  by  Mr0 
White,  and  many  others,  who  deny  the  cndlcis  duration  of 
ftttyrc  punishment, 

Bui 


Se8.V.  (     tf'i     ) 

But  there  are  rubers*  who  take  another  method  to  account 

for  the  inrrodu&ion  ot  fin   and  conic  quern' mifery,  and   their 

Continuance  in  the  word  ;  and  to  muke  this  confident  with 

divine  £cQ0irfefs,  while  they  deny  that  endiefs  punifhment  is 

I   with  |t  j   they    fay,  G«»d  could  nbi  prevent  fin  and 

ifery,  confident  with  the  moral  agency  and  free* 

man;    snd   therefore,  in    conkquence  pt  creatures 

being  nridde  and  continued   hee  agents,  fin  was   introdujt.de 

And  as  she  methods  taken  to  reclaim  men   in  this   lie  are» 

in  many  inftanees,  ineffc&uaj  ;  they  will  be  punifhed  in  the 

itate,  tii|  they  fubmir,  and  obtain  deliverance. 

This  notion  is  fo  tnconfiftent  with  ?he  bib!e,  and  contrary 
to  all  region,  that  it  is  difficult  to'conceive,  how  any  man 
v.  ho  ha*  the  u/e  of  thefc,  mould  embrace  it,  and  reft  fatis* 
tied.  The  fcrip'ijres  reprcfent  God  as  fupreme,  and  infi- 
nitely above  convol,  doing  what  he  pleafes  in  heaven  and 
on  earth  j  sod  having  the  hearts  of  men  in  his  hands 
shrecling  and  turning  them  as  he  pleafrs »  *ven  turn* 
*ng  rnem  from  An  to  holinef*,  and  working  in  tnecn  to 
vil!  and  10  do,  &c.  And  that  God  dos*  a  i  thi$s  confident 
vnih  rheir  freedom  and  accountablenef*  for  ail  their  moral 
exercises  and  conduct.  And  whafreafonable  man  would 
chufe  to  have  a  God,  who  is  a?  the  control  and  beck  of  his 
treat  ore*,  not  ab't  to  give  thern  their  rights,  and  maintain 
Jus  own  (uprtiiiacyi  fo  that  he  is  oVliged,  in  a  rtcat  dcgrce9 
80  give  up  his  dominion  into  their  handy,  ai?d  fuffer  them  tat 
uduce  that,  which  he  would  with  ail  his  heart  prevent, 
Were  he  able  ! 

Bui  not  10  dwell  on  this,  which  is  not  dire&ly  to  the  pre- 
fer! purpofe;  it  is  no*  to  be  i'  quired*  Whether  this  fcheme 
is  m  any deg/cg  favorable  to  she  dodtrine  of  the  Jalvation  of 
v     b 

i>  God  ecu  id  not  prevent  fin   confidently  with  the  freedom 
(pf  r  .  c«.n  be  recover  men  from  fin,  when  they  have 

pnee  fallen   under  the  dominion  of  it,  and   not  infringe  on 
I  \,i  If  he  couid  not  fceep  fin  out  of  the  worlds 

what,  evidence  h  there,  that  he  can  cleai  the  world  of  it,  and 
put  an  end  to  the  icbefiion,  j^ter  if  ha«  had  fuch  a  mighty 
Spread,  m&  continued  fo  ion?  ?  I*  t»  no'  probable ;  yea,  even 
certain,  that  \\  will  continue  forever  itWthftandiag  any 
|%g  he  can  da  1  Therefore,  If  it  b&  certain  tha-  Go4 
*  ,  does 


(     i75     )  &S.V- 

does  all  he  can  to  bring  a!'  men  to   holinefs  and  happinefs  ; 
whit  evidence   is   there,  that  this  will  ever  be  tl  If 

ail  ihc  meuis  u/?d  with  men,  in  this  weld,  be  not  fufBctent 
fj  ^ri.ij;  th-joi  ro  repentance,  and  'us  luppofed  Gxl  uies  the 
beft  means,  and  take*  the  beft  and  moft  likely  methods,  and 
does  all  be  can,  io  effect  it  a  what  evidence  is  there  that  he 
w  I;  ever  b*  able  to  recover  all  men  from  fin,  by  any  means 
whs.-foever  ?  I»  it  certain,  is  it  probable,  that  any  d^^reeor 
length  of  future  punimment  will  be  fufHcient  to  effect  this, 
fince  all  other  more  likely  means  tail  ?  This  cannot  be. 
And  if  it  w*s  certain,  that  future  punimment  would  bring  all 
men  to  repentance  ;  what  fecurity  can  there  be,  that  they 
will  not  refapfc  into  (in,  and  oblige  their  Mjlcer  to  continue 
their  punimment ;  and  what  end  can  their  be  of  this,  (o 
loni$  as  God  cannot  prevent  fin,  confident  with  the  freedom 
of  his  creatures  ?  There  c*n  be  no  poftible  fecunty  againft  fin, 
and  punilhment  without  end,  on  this  plan,  unltfc  God  Ihould 
annihilate  ail  the  mora!  agents  he  has  made,  and  (o  put  an 
eternal  end  to  ni*  moral  government  !  Is  not  this  a  poor, 
mifcablc  foundation,  upnn  which  to  build  an  affurancc  of 
the  eternal  happinefs  of  all  men  ? 

Let  the  advocates  for  the  falvation  of  ajl  men  pive  a  fair 
and  fatisracljry  anfwer  to  all  thefe  queftions,  and  to  what 
has  been  produced  againft  this  doctanc  in  the  foregoing 
ftieett ;  and  remove  all  thefe  difficulties  ?rom  their  fchtme. 
Or,  if  they  cannot  do  this,  let  them  give  up  their  dangerous 
notion,  and  admit  the  belief  of  endleis  pumlhment,  and  that 
ichemeof  divine  truth,  fo  confident  with  the  word  of  God, 
and  fo  plainly  and  abundantly  inculcated  there;  which  re- 
flects fuch  glory  on  the  Dvine  character  and  pives  a  rational, 
fatisractory  account  of  the  introduction  of  fin  and  mifery, 
under  the  m^>ft  wife  and  happy  government  of  Jehovah; 
and  the  cont. nuance  of  -hem  forever,  for  the  greateft  good 
of  the  whole;  and  againft  which,  there  can.  be  no  reasona- 
ble objection. 

SECTION 


Seff.Vl.  (     176     ) 

SECTION      VL 

CON  Tj4  INING  Inferences  from  the  Doc 
trine  of  endlefs  *PuniJhmentf  an  J  a  praBical  Im- 
provement of  it. 

I.  'T1  H  E  doctrine  of  endlefs  punifhment  being  thus 
eft abli Hied  frcm  the  holy  fcriptures,  and  vindi- 
cated and  fupported  by  re?fon  ;  it  follows,  that  all 
tbofe  dectrines,  and  that  experimental  or  practical  reli- 
gion, which  are  inconfiftent  with  this  dectrine,  are  falfe 
and  delufive. 

If  we  were  able  to  take  a  thorough,  comprehensive 
view. of  the  fubject,  and  examine  it  wjthoiatt  any  preju- 
dice and  darknefs;  it  would  doubtlefs  be  fot?nd,  that 
no  falfe  fcheme  of  religion,  in  doctrine  or  pra&ice,  can 
iftand  this  left,  and  be  reconciled,  in  all  its  parts,  to 
this  dsftrine;  but  that  ail  fuch  fchemesdo  clam  with  it  f 
however  ignorant  of  it  they  may  be  who  embrace  them, 
and  attempt  to  blend  this  doctrine  with  tbofe  that  do 
really  oppofe  it.  And  it  will  appear,  that  true  rtli- 
gion-i  including  principles  and  practice,  the  religion  of 
the  Bibky  and  that  only,  is,  in  every  parr,  confident 
with  God's  punifhing  the  wicked  forever  %  (6  as  to  bear 
a  friendly  afpect  to,  and  truly  approve  it.  By  this  teftj, 
then,  every  doctrine  and  all  hearts  naay  be  tried. 

Here  many  particular  doctrines,  and  different  fchemei 
of  practical  religion,  might  be  brought  into  view,  and 
examined  by  this  tert  :  But  this  will  be  omitted  ;  and 
only  one  general  character  of  all  falfe  religion  mention- 
ed, and  tiied  by  this  rule  :  That  is,  felfifh  religion^  as  op- 
pofed  to  all  difinterefted,  public  affection.  It  is  eafjf! 
tofte  that  felfifhnefs  cannot  be  reconciled  to  eternal  pu« 
niChment,  on  thofe  grounds,  and  for  the  reafons,  afide 
from  which,  or  were  >it  not  for  them,  it  would  be  un- 
^cfirable,  sod  not  rtafonablc,  viz.  The  glory   of  God 

and 


(    177    )  'Sea.  Vh 

and  the  greatcft  genera!  good.  As  endlefs  puniihmsnt 
is  neccflary  to  promote  this,  God  approves  of  it,  and 
ha3  ordained  it:  Bur,  in  (bis  view,  it  is  Wholly  oppofed 
to  felrlflinefs  :  For  that  pays  no  regard  to  the  honor  of 
God,  or  the  general  good  >9  but  freks  only  a  private  in- 
cerell  :  And  confrqucntly,  all  felfifh  religion  does  op- 
pofe  endlefs  puniihment.  And  it  hence  appears,  that 
true  religion  confifts  in  that  benevolence,  and  that  pub* 
lie,  difinrerefted  affccTion  which  is  implied  in  it*  which 
defires  and  feeks  the  glory  of  God,  and  the  greateft 
public  or  general  good  j  lb  as  to  fubordinate  all  to 
this,  and  be  reconciled  to  ihaty  and  acquicfee  in  it,  be 
it  what  it  will,  which  is  belt  ftaited  to  anfwer  this  end  ; 
and  oppofes  every  thing,  fo  far  as  it  appears  to  be  op- 
pofed to  this  :  And  that  every  degree  of  that  feinih- 
nefs,  which  is  oppofed  to  fuch  benevolence,  is  oppofed 
to  God,  and  all  /us  inflicutions  and  ways. 

II.  It  may  be  hence  inferred,  that  to  believe  and 
teach  the  falvation  of  all  men  is  very  dangerous  and 
hurtful.  This  appears  to  be  fo,  as  it  is  comrary  to  the 
truth,  fo  clearly  revealed  \n  the  facred  oracles :  Since 
every  error,  efpccially  one  fo  grofs,  aod  of  fuch  magni- 
tude, mud  be  dange;ou*,  and  of  an  evil  tendency. 

They  whofe  religious  exercifes,  whofe  love  to  Gou\ 
&c.  have  their  foundation  in  a  belief,  that  there  is  no 
fuch  thing  as  endlefs  puniihment,  and  that  all  mankind 
(hall  be  ha.jpy  forever ;  io  that  the  belief  of  the  con- 
trary would  put  an  end  to  all  their  love  and  religion, 
are  certainly  in  a  very  dangerous  way.  Ail  their  re- 
ligious affrclions,  their  leve,  hope  and  joy,  will  perifli 
forever,  when  they  are  made  to' knew,  that  the  wicked 
iha!!  go  away  into  everlafting  puniihment :"  And  they 
will  be  found  enemies  to  the  true  God,  and  his  wife 
adminiftrations,  and  onlv  fie  to  be  call  into  that  ever- 
rtg  fire.     And  all  th^ic,  vrtuft  hope  of  future  hap- 

pincfo 


SeB.VL  (     178     ) 

pinefs  ?s  wholly  founded  on  a  belief  and  confidence,  that 
none  (hall  he  referable,  arc  in  a  mod  "dangerous  fitUav 
tion.     Their  truft  and  confidence   will    penfh  :  Their 
hope  is  as  the  fpider'b  web,  and  (hall  be  ?>s  the  giving 
up  ot  theghoft  :  This  delufion  now  (huts  their  ea;s,  and 
fortifies  ihem  agan.ft    all    warnings    adapted   to  excite 
their  fears,  and  awaken  them  to  fly  from   the  wrath  ro 
come  ;  and  has  a  direct  &  mighty  tendency  rofink  them 
down  into  careleifnefs,  and  rv-.  gleet  of  all  religion  ;   and 
to  encourage  them  in  worldly,  and  vicious  y .ratifications 
and  purluks,    while    they    flatter  themieives,   and  fay, 
"  We  fhai  have  peace,  though  we  walk  in  the  imagina- 
tion of  our  heart,  and  add  drunkennefs  rothirft." 

It  is  (o  evident*  from  reafon  and  obiervation,  that 
this  is  true  of  the  doctrine,  That  there  is  no  puntjbment 
for  the  wicked  in  the  future  ft  ate  :  That  nbt  only  they 
who  believe  their  punilhment  will  be  endtels'  %  but  thole 
whei  think  k  will  be  temporary^  though  it  may  be  lonjg 
and  dreadful,  without  hefi  auon  pronounce  the  former 
a  licentious  dangerous  ac clrine  ;  *  while  they  who  held 
the  latter    fay  this  has  no  itch  bad  tendency. 

But,  if  this  iubjr dl  be  properly  corfidrred,  k  will 
doubtlefs  appear,  that  the  latter  has  ths  lame,  and  an  e- 
quaily  bad,  and  dangerous  tendency,  with  the  former. 
Wc  find  that  when  Tinners  are  awakened  to  a  knfe  of 
their  dang  *r  and  the  evil  cafe  in  which  they  are,  fo  as  :o 
think  in  earntft  of  reformation  and  embracing  the  got- 
pel,  in  order  to  falvarion  -,  it  is  always  under  feme  con- 
viction and  Fenfebf  endlejs  mifery,  as  the  certain  confer 
quence  or  pet&fting  in  th.nr  evil  ways.  And  if  they 
can  be  made  to  believe  there  is  no  fuch  punilhment  % 
but  that  they  fhall  certainly  be  happy  forever,  whatever 

be 


* 


It    m^y  be  sdded,  that,  on  this  principle,  all  oaths,  or 
foltmri  gpps&li  to  G*i  for  ihe  truih  ot  what  men  fsy>  wl 


(      !;<?      )  5W7.VI. 

be  'heir  chiracler  and  conduft  in  this  worM  *,  this  will 
remove  their  great  attention  and  p'tfilng  concen  ;  and 
give  them  eafe,  wnile  they  go  on  in  their  fit  is.  And 
every  perfon,  who  has,  been  in  any  degree  properly  at* 
tentive  to  his  eternal  in  cere  ft,  and  will  confulc  his  owrt 
feelings,  muft  own,  that  it  is  unspeakably  more  d'tad^' 
iuland  alarming,  to  think  of  being  loft  and  mileTable 
Forever,  and  view  himfelf  in  the  utmoft  danger  <>f  it  -% 
than  to  fee  himfelf  in  danger  of  only  a  temporary  pu- 
nslhiicnt.     The  awakened  (inner,  in  fearful  expeda  ;on 

A  a  of 

are  fo  necenVy  in  civil  government,  are  perfectly  ufelUs  j 
For  he  who  iweareth  faifo»y  has  no  judge  or  future  judgment 
to  fear  or  regard  ;  and  will  be  as  t  happy  in  the  future  ftateg 
as  hn  who  frareth  a  falfc  oath*  And  no  degree  of  un  faith - 
fulnefs,  deceit  and  unrighrcoufnefs,  or  indulgence  or  any  !uft 
whatever,  will  be  the  ieafl  difodvantage  to  a  man,  alter  ho 
ItAveu  the  body.  And  no  fear  of  any  evil,  after  death,  cam 
take  place,  to  be  the  leaft  reftraint  from  putting  an  end  to  his 
own  lire,  or  the  life  of  others  i  But  the  confident  expectation 
of  happinefs  in  the  other  world,  becomes  a  ftrong  induce- 
ment to  put  himfelf,  and  thofe  nearly  connected  with  him4 
out  of  this  world:  Especially,  when  worldly  circumftaitces 
and  profpecls  a*e  dark  and  difagreeable  j  that  he  may  frfcs 
'elf  and  them,  from  the  evil?;  of  this  ]ife4  Therefore,  if 
it  were  poilibie  that  this  docVins  ihould  be  really  believed  and 
fprrad,  would  it  not  fap  the  foundation  of  civil  government; 
introduce  the  greateft  evil*  in  human  fociety,  by  the  preva- 
lence of  the  unrsftraiaed  lulls  of  men  ;  put  an  end  ro  all 
mutual  confidence  of  men  in  each  other  *  and  promote  fui- 
cide  and  awarder*  innumerable  i  According  to  this  do&rine* 
the  greateft  enemy  or  God  iff  the  world  hat  the  naff  »n  his 
1  hands  ;  and  whenever  the  indulgence  of  his  luits  has 
dercd  ttvit  life  difagreeabie,  he  may  defy  the  punching 
hand  of  his  Maker,  and  pufh  himfelf  in«o  perfect  and  cndlefs 
happinefs^  in  a  moment  I  This  it  obferved,  not  as  an  argu- 
ment, or  from  ihi  haft  diftrey  that  the  civil  power  mould  b« 
exerted  *o  put  a  flop  to  this  doctrine  :  Bat  to  demotdtrste  that 
least  to  be  a  grof*  detufion,  which  is  pregnant  wiih  tuchfataj 
evils  to  human  focie;y. 


Seff.VL  ('    iSq     ) 

©f  deftrucYton,  as  the  confV quence  of  eke  way  he  nss 
taken,  will-exprefs  the  feelings  of  his  mind,  in  the  fal- 
lowing languige.  4k  O !  If  the  dtftru&ion  which  is  like 
to  be  my  portion  were  not  endiefs,  it  would  be  cokrable 
and  light,  compared  with  being  miferable/<?r*wr.  The 
thought  of  this  drinks  op  my  fpirit,  and  draws  over 
my  iuul  a  horrid  gloom,  and  Ci  king  d-p;ir  ;  and  fills 
k  with  anguifh  and  torture,  which  nothing  elfe  could 
do.  If  1  could  be  furs  this  punimment  will  ever  come 
to  an  end,  and  I  be  rorever  happy,  after  all  4  this  would 
be  better  than  ten  thoafand  worlds  to  me-,  and  turn 
all  my  forrow  and  diftrefs  into  peace  and  joy."  And 
let  fuch  a  finner  be  perfuaded  tlflt  this  is  true,  and  his 
concmi,that  laid  him  under  great  reftraims  before,  will 
fobfide,  and  his  drong  averfion  to  hoiinefs,  and  pow- 
erful, prefling  inclination  to  indulge  his  darling  luft?, 
and  live  in  (in,  will  hold  him  faft  in  this  ccurfe,  with  a 
great  degree  of  fecurlty  and  eafe.  And  he  is  never  like 
to  be  alarmed  again,  or  perfuaded  to  alter  his  courfe, 
by  all  the  terrors  they  can  preach  to  him,  who  tell  him, 
he  is  in  no  danger  of  endiefs  m!f?ry,  buf,  let  him  live 
at  he  will,  he  mult  be  eternally  happy.  J. 

If  the  (Inner  be  told,,  and  is  nude  to  believe,  thas 
though  he  live  and  die  Li  his  evil  cour fes,    he  will  be 

puniOied 

%  It  hat  been  Fiid,  That  a  long  future  puniihment,  in- 
cluding very  great  and  terrible  fufferings,  even  till  the  (inner 
is  brought  to  repentance,  is  fuffktent  effjc"hnJIv  to  retrain* 
mm  from  their  wicked  courfes  ;  yea,  more  eff<ctml(y%  than 
endiefs  puniihmem  5  becaufe  the  latter  is  incrediblt^  and  will- 
not  therefore  tf?..'&  the  m;nd.  But  is  not  this  fsid  in  oppo* 
fiaon  to  the  higheft  reafon,  and  all  experience  ?  VVheiheff 
endiefs  puni(hm?nt  does  *' exceed  all  belief,"  let  him  judgs 
who  has  perufed  the  preceding  inquiry.  And  it  isxaJy  to 
(ce,  that  the  fear  of  a  fini-e  punifhmsnt  muft  have  unfpeafc* 
ahiy  lels  influence  on  tne  (inner,  thaa  of  an  endiefs  cn^  it  it 
will  have  any  at  alla  in  this  safe* 


(     1S1     )  SeS.  VI. 

punifhed  in  the  fufure  ft^t;,  only  till  he  is  willing  to  re- 
pent; this  will  be  no  matter  of  terror  to  him,  or  hav« 
the  lead  tendency  to  reform  him  ;  but  the  contrary, 
to  an  amazing  degree:  For  he  is  difpofed  to  think 
himfelf  no;  very  guilty  and  ill  defprving  ;  and  that  hii 
lufts  and  vicious  courfes  are  in  a  g'eat  degree  innocent 
and  harmlefs  •,  and  therefore,  that  his  pumfbment  will 
not  be  very  great.  Bcfides,  he  has  (o  good  an  opinion 
of  himfelf,  that  he  has  nottheleaft  doubr,  but  he  fhali 
be  willing  to  repent  immediately,  when  the  prefent  ob- 
jects of  his  lufts  and  purfui's  ihall  be  at  an  end,  and  he 
can  have  no  more  pleafure  and  happinifs  in  the  way  of 
fin;  and  consequently,  it  is  impoflible  to  make  hirn 
fear  any  length  or  puniihment,  on  thh  plan,  or  even  any 
at  all ;  becaufe  he  is  confident  he  (hall  efcape  it  all,  by 
repentance  and  fubmiffnn  to  G:d.  Therefore,  the 
threatning  ofjucb  a  puni(hm?nt,  will  have  no  more  in- 
fluence on  the  finner,  to  awaken  and  reform  him,  than 
none  at  all  ;  while  he  is  affined  he  ffeall  have  everlaft- 
ing  happinefs,  and  fnall  foffer  no  longer  than  he  (hall 
continue  obftinare  and  impenitent. 

How  many  millions  of  doners  have  there  been,  who 
have  quieted  their  fears,  and  encouraged  the mfelves  to 
go  on  in  vicious  courfes,  by  prefuming,  that  in  their 
lait  moments  they  would  repent  and  cry  for  mercy,  if 
they  did  not  do  it  before  ;  and  th*t  they  ftiould  then 
find  favor  with  God,  when  they  could  enjoy  the  plea- 
sures of  fir.  no  longer  ?  And  if  tlvf^efum prion  has  giv- 
en fuch  encouragement  to  continue  in  fin,  when  they 
had  no  fecurity  that  they  mould  have  oppoitunity  to 
repent,  or  a  flu  ranee  that  God  would  then  regard  them,  if 
in  their  laft  moments  they  fhould  cry  to  him  for  mercy: 
How  'nuch  mare  encouragement  to  lice'ntioufoefs  is  giv- 
en to  finner*,  by  alluring  them  from  the  word  of  God 
tkac  tbey  fliali  be  eternally  happy,  be  they  as  vicious 

thzy 


Sett.  VI.  (     J  82     ) 

chey  will,  in  this  life  5  and  rbat  they  fh all  not  furYtr  si 
minute  longer  than  they  continue  impenitent  ;  and  (hall 
have  as  good  and  bctrer  opportunity  to  repent  and  cry 
for  mercy,  <n  the  other  world^than  they  have  Ivre,  as  tht^y 
wii;  not  have  the  (a mt  tempting  Objects  and  allurements 
to  fin,  nor  can  have  any  jpleafure  or  advantage  by  it-,  and 
k  can  never  he  tco  late  to  repent  ? 

This  being  the-  oiie,  it  is  no  wonder  it  "is  con- 
firmed by  izi\  a&d  experience  Where  is  the  perfon, 
who  has  been  awakened,  and  reformed  from  a  courfeof 
iin,  by  being  tcld,  that  if"  he  did  not  repent  and  reform 
in  this  life  ;  though  he  muft  after  all, be  etenally  h?ppy; 
yet,  he  fhould  be  punifhed  in  the  other  woild,  till  he 
*vas  willing  to  repent  and  be  happy  I  It  is  prcfumed  no 
fuch.  perfon  is  to  be  found  ,  nor  csn  the  argument  be 
given;  upj  till  feme  inftances  to  the  contrary  are  p»oduced ; 
Jifpi ;  c;  illy,  fr-ce  there  a~r  fo  many  inftahces,  on  the  other 
fide,  o  confirm  it.  Who  are  the  perfona  that  ae  mod 
pleafed  with  he  doctrine  of  universal  falvation,  and  for- 
wardeft  to  embrace  it  ?  The  mod  fbbef,  virtuous  benevo* 
lent  people,  or  they  who  are  ar  the  grcateft  difbr.ee  froift 
pit  this  ?  And  what  improvement  is  evidently  made  of 
|t  ty  snujticudes  ?  Is  it  not  to  flatter  and  confirm  tbetai 
in  lice  »u  lop  fhefs  Pis  it  not  pecul'arly  (wted  to  this  cor* 
juDt  age  ?  And  does  it  not  peomife  to  pro'more,  as  far  as 
it  fnrli  fpread,ai<  rv^ntoflibertinifrn,  jn  the  preftioe  of  all 
nn<  r  of  vice  and  wkkednsfs  ?  Eve.y  fericus,atiencive 

will  eafily  dsckie  thefe  queftions. 

w  ctn   that  doctrine    be  agreeable  to   the  gofpel, 

•  n  td  by  Chfift  and  the  infpised   writers,  as  not 

rp  pleafe  wicked  men  ;   but  to  excitfc  their  difa 

p        rrc    and    hatrvd -t    wh  ch   is  fo  very   agiecah'e  to 

men  ana  it.  v;  fo  that  they  will  rather 

t  the  bible  and  mm  Deiftsi  ibin  give  it  up? 

i  open  cnemjes  to  the  facrcd. oracles,  if  they  be- 

licvg 


(     i*3     )  Sc3.VL 

licve  a  future  date,  arc  friends  to  ihe  doctrine  of  uni- 
verfal  happinefs. 

Can  that  d?(9titie  be  agreeable  to  drift, or  difplea- 
fing  to  the  devil,  which  is  fo  pleafing  to  wicked  men 
in  this  world,  and  has  (be  h  mai  'Jcnuc  to  flatter 

and  confirm  them  in  their  evil  courfes  ? 

III.  In  the  light  of  eternal  punifhroent,  we  have  a 
mod  affecting  fitfht  of  the  awfully  dangerous,  and  ex- 
tremely miferable  and  wretched  date  oi'all  thpfe  who 
are  in  their  impenitence,  going  the  broad  way  that 
leads  to  this  dcftru&ion  :  And  hence  learn,  what  tender 
concern,  and  bowels  of  companion  ought  to  be 
exercifed  towards  them  ;  and  the  reafonableriefs  of 
being  ready  and  engaged  to  take  all  poftible  pains,  and 
vfe  ail  proper  means,  that  they  may  be  plucked  as 
brands  from  everlafting  burnings. 

There  are  many  inftances  of  great  temporary  calami- 
ty an  J  wretched  nefs,  in  this  world,  which  render  per- 
form obj-cls  of  mjft  fenfible  companion.  Such  in- 
ftances of  mifery  often  moved  the  companion  of  our 
benevolent  Saviour,  when  he  was  on  earth  •,  and  he 
wrought  many  miracles  for  their  relief.  But  this  mi- 
fery is  nothing  to  that  now  in  view.  Ail  the  evil  that 
men  ever  did,  or  can  fuffer,  in  this  w©r!d,  bears  no 
proportion  to  the  evil  cafe  of  one  {inner,  who  is  caft 
4nto  he'd  i  from  whence  he  cannot  be  delivered,  i'o  long 
as  God  (hall  exift.  This  evil,  indeed,  is  not  yet  actu- 
ally come  upon  them  ;  but  they  are  in  the  utrnoft  dan- 
ger of  it,  and  will  foon  have  it  fixed  upon  them  forever, 
unlefs,  by  fome  means,  they  can  be  recovered  from 
their  prefent  courfe.  This  cafe  then,  above  all  others, 
calls  for  the  companion  of  the  benevolent;  and  is  mod 
fuited  to  raifc  it  to  the  grcateft  height,  and  animate  to 
the  moil  earneft  and  unwearied  endeavours,  to  relieve 
five  them.  The  companion,  of  St.  P*ul  was  ex- 
cited 


Sefl.  VI.  (     1S4     ) 

cited,  by  feeing  men  in  this  cafe*  which  caufed  "  great 
heaviness,  and  continual  forrcw  in  his  heart  % "  and  en- 
gaged  him  to  "  warn  every  one  night  nnd  day  with 
tears,"  ?nd  mide  him  willing  to  do  and  fuffer  any 
thingH  <v  If  ly  any  means  he  might  fave  feme  ; M  and  led 
him  even  to  wifh  htrnftlf  accurf d  from  (Thrift,  if  this 
might  effect  the  falvatiori  of  his  brethren  the  Jews. 

It  is  owing  to  unbelief,  and  great  ftupidtty  and  fenfe- 
lefTneis  refpedting  eternal  pu  ifhmenf,  that  they  who 
arecxpofetl  to  it,  fo  that  nothing  but  the  tender  thread 
of  life,  liable  to  break  every  minute,  holds  them  up 
from  this  deftru&iqn,  can  make  themfdves  eafy,  and 
fed  (a  (cure;  and  do  not  lament  and  weep,  and  turn 
the'-r  laughter  inro  mourning,  and  their  joy  into  heavi* 
Fiefs;  ami  fall  into  the  grcatcft  diftrefs  and  horror. 
And  what  but  an  awful  degree  of  this  fame  ftupidity, 
can  be  the  reafon,  that  the  benevolent  friends  of  mankind 
are  not  more  sffe&ed  with  the  mifery  of  the  wicked  % 
and  fo  lit-le  moved  with  compafiion,  while  they  are  daily 
furrounrfed  by  fuch  infinitely  miferable  objects ;  and 
are  fo  negligent  oi  means,,  that  might  be  ufed  forthtir 
re) irf  ? 

Who  can  fully  exprefs  the  unreafonabl^nefs  and  folly 
of  exerafiog  great  concern  and  anxiety  about  temporal 
calamities  ;  and  taking  much  pains  to  prevent  their 
coaiog  on  near  relations  and  friends,  or  deliver  them 
from  thofe  which  are  upon  them  ;  white  there  is  not  the 
lra.fi  n,    nor  any  pains   taker ?,  to   dehver  them 

from  fnftnitfly  greater  evil^  f  ven  <•  terra  1  deOruclion^ 

Is  there1  not  a  great  degree  oi  practical  denial  of  the 
doftriR  rial  purxfbmertt,  among  profeffing  chrif. 

fians  «5  ey  fee-}  and  exprefs  no  more  tender  con- 

cern an  oners,  who  are  in  fuch  emi- 

mst   danger -or  this  pu:  t,  if  it  be  a  reality  5  find 

vk  no  rnoix  nieans  to  reclaim  and    fave  them   r  How 

ought 


(     i8j    )  Sc'3.  VI. 

cught  they  to  put  on  be  we  Is  of  mercies  a&d  kindnefs 
towards  them,  and  treat  them  with  the  greaceft  love, 
tendernefs  and  compaflion,  patience  and  longlufTering, 
while  they  are  taking  the  molt  likely  rftetbods  for  their 
help  ?  If  Chriftians  wer-^  thoroughly  attentive  to  this, 
and  did exprefs  their  companion  for  tinners,  in  all  pro- 
per ways,  it  would  remove  one  argument  many  trrnk 
they  have,  that  there  is  no  fuch  punifhmeir  *,  vU  That 
Chriftians  thcmfelves  do  not  appear  really  to  believe  ir, 
while  chey-profefs  to  do  it  :  And  it  would  tctrA  to  make 
eternal  m:kry  m  re  of  a  realiiry  to  them,  and  to  g*in  their 
attention,  and  affedl  their  hearts. 

How  unbecoming  the  profefllcn  of  Chriftians  is  ic,  to 
be  unmoved   and  inactive  in  this  cafe  !  Especially*  tb 
converfe  and  conduct  fo  as  tends  to  prevent   the  falva- 
tion  of  others,  and  deilroy  them  forever !  Inftead  of  being 
f  with  Chrilf,  and   gathering  with  him  ;  they  are  againlt 
him,  and  doing  the  work  of  the  great  deftroyer  of  fouls. 
And  h?w   guilty  mud  the  minifters.   cf  t-.e  gof'pel  and 
parents  be;  what  an  unbecoming  and  mon$taufly  cruel 
part  do  they  act,  when,  inftead  of  faithfulnefs  and  bene. 
volence  to  the  fouls  immediately  under  their  care,  they 
fpeak  andconducr,  n  a  manner  which  tends  ro  their  eter- 
^  nal   ruia,  and  To   become  their  deftrcyers !    Thefe  not 
only  imitate  the  deftroyer  \  but    their  fin   in  defraying 
fcuU  forever,  is,  in  many  refpeds,  much  more  aggra- 
vated, tnan  his. 

IV.  This  fubjecT;  will  bz  clofcd  with  the  follow- 
ing adcrefs : 

First,  To  thofe  who  have  been  by  forqe  mtam 
led  into  a  d  lb: lief  ei-  the  dect  ine  of  endiefs  pufciQi* 
menT;  and  thofe  who  are  in  doubt  about  k  ;  and  do 
roc  yet  determine,  whether  the.e  vvi!i  be  any  fuch  pu*4 
n:  fcrr.cn:  or  not. 

Is 'any  of  cither  of  tkefe,  have  read   the  foregoing 

ducts 


ScB.  VI.  (     i8<5    ) 

fleets,  and  fhall  be  difpofed  dill  to  read  on  \  they  arg 
defired  ferinufly  to  confider,  whether  the  dc&fine  of  c« 
ternal  punifiiincnt  is  not  as  clearly  revealed,  and  as  well 
fupported  by  fcripture  and  reafon,  as  any  truth  what* 
foever;  'and  whan  dangtrcua  preemption  it  is  to  reji-cl 
it,  unttl  they  can  find  a  full  and  fatisfa&ory  anfwer  to 
the  fcriptures  and  arguments,  which  have  been  adduced 
in  favor  of  k.  And  fueh  riipft  be  warned  or  the  danger 
of  rejedtiog  thi  inn  through   prejudice;    and  a 

fond  inclination  and  defirc*  :hat  the  contrary  doctrim 
fhould  be  trufo  In  th»s  view,  they  are  intreated  to 
confider  the  following  things. 

I.  The  fcriptures  reprefeht  the  truth  there  revealed* 
as  difagreeable  to  wicked  men ;  and  ihat,  for  this  rea* 
fon,  tfeey  are  difpofed  to  d  (like  and  reject  it.  Our 
Saviour  fays,  "  Every  one  that  doth  evil,  haterh  the 
light,  neither  com-th  to  the  light,  left  his  deeds 
ftiould  be  reproved.'*  And  fuch  are  reprefented  as 
•*  faying  to  the  feers,  See  not  •,  and  to  the  prophet?,  Pro- 
phefy  not  unto  us  right  thing?,  (peak  unto  us  smooth 
things,  prophely  "deceits*  cauie  the  holy  one  ot  lirael 
to  ceafe  from  before  us."  The  Divine  character  h 
difagreeable  to  them.  Therefore,  when  the  prophets 
prophefied  falfely,  the  degenerate  people  loved  to  bavs 
it  fo)  and  greedily  embraced  the  delufion* 

You  who  are  confeious  you  are  yec  in  your  fins  ;  that 
your  heans  and  practice  are  not  conformable  to  the 
dilates  ct  reafon  ^nd  word  of  God,  ought  not  ro  con* 
elude  any  doctrine  to  be  wrong,  becaufe  it  is  not  agree- 
able to  your  way  of  thinking,  and  is  difpleafing  to 
your  inclinations  and  hearts.  You  muft  be  cannoned, 
and  warned  of  your  danger,  in  the  cafe  before  us. 
"What  if  you  ihoutJ,  through  the  fioful  prejudice  and 
evil  bias  of  y  us  minds,  fqrm  your  hopes  of  eternal 
happiness  upon  the  fond  conceit  that  none  wiH  be  mife- 

i  able 


(   i«7  )  s*a.  vl 

rib!c  forever  /  sad  when  it  (hail  be  roo  fate,  find  yourselves 
mulaken,  and  be  plunged  into  thai  very  end-els  mifefy, 
vrh.ch  you  was  perfuaded  had  no  bttften'ce;  and  perhaps 
even  ridiculed  thofc  who  aforted  it!  Take  heed  left  this 
awful  disappointment,  this  indnite  evil,  come  upon  you  I 

*.  The  ftrft  lie  that  wis  told  in  this  world,  was  in  the 
word*  or  Satan,  the  father  al  lies,  to  our  mother  Eve  :  k*  Ye 
shall  mot  surely  die/'  in  order  tci  idduec  her  to  rebel 
agaiuft  God,  and  rum  herfel%  And  hs  has  bem  propagating 
thi«  lie  and  deception,  among  mankind,  ever  fines;  by 
which  men  hav?  flattered  themfelves,  that  they  fhould  have 
peace,  though  they  walked  after  the  evil  inclination*  of :  their 
own  hearts;  and  it  has  proved  the  ruin  of  multitudes.  Ami 
have  you  not  reafon  to  tear;  >ei,  muy  you  not  be  certain, 
when  it  is  a  iter  ted,  thai  no  man  ftuli  pertfn  forever,  lor  any 
fin  he  can  commit  in  this  lite,  though  he  obttinateiy  per  lift 
in  it   till  death)  but,  landing  all  poffibte  rebellion, 

ihall  be  happy  forever ;  this  is  this  fame  Its,  revi/xd  and  pro- 
ps-gated by  Satan,  and  those  unhappy  peffohsj  who  are  taken 
in  his  fn  arc  ?  It  certainly  look*  j u it  like  it  :  And  are  you 
willing  to  be  taken  in  fuca  a  mare,  and  perifh  forever? 

3.  The  iicrid  oracles  re  preterit  wicked  men  as  inclined 
to  flatter  themfelves,  that  evil  will  not  corns  upon  them, 
when  they  are  upon  the  brink  of  deftruclion,  Pia!«  x.  6. 
U  The  wicked  hath  (aid  in  his  heart,  t  thaii  not  be  removed  ; 
for  I  (halt  never  be  in  adversity?"  Ifai,  fcxyiiL,  5,  *k  tfecaufc 
ye  have  faid,  We  have  made,  a  covcfia&jE  with  death,  and 
wiih  heii  are  we  at  agreement  j  when  the  ovo  flowing  fcourge 
ihall  paft  through,  it  Ihalh^ijUwnjeur.to  u:-.M  Dcu.  xxlx.iS, 
S9,  *4  Left  tnefe  fhould  be  ainouj^ou«Q  root  that  bearerh 
gail  and  wormwood  i  and  it  come  to  p^U  when  he  heanth  tbt 
vjsrdi  of  this  curje,  that  he  blefs  him  fen  in  his  heart*  facing, 
I  Jbiiil  have  ptace%  though.  I  walk  in  :h&  imaginaiim  ef  mine  heart  to 
add  drunkenntfs  ttibirfu"  £  Viufjf.  v.  3.  •♦'For  when  ihey  (hai( 
Uy,  Peace  and  /a/eiyi  thsn  tudden  d^ftruChoa  Cometh 
iipon  tlum,  aad  they  fhafl  not  efcape."  This  is  the  n*<urai 
attendant  of  tin,  thus  to  blind  and  delude  the  Tinner  ;  and 
lead  him  to  flatter  himfelf,  that  he  ihall  efcape  the  evil  whicn' 
is  hastening  upon  him.  And  if  you  begin  to  lofe  the  tears 
sf  future  puftimment,  which  pethapsycu  once  tad,  and  ta 
think)  and  grow  confident,  that  jqu  ih*U  hue  peace  and  &» 

JMs>  eternal 


Stti.  VI.  (    18S    ) 

t'erna!  life,  tho*  you  walk  after  the  imagination  of  your  own 
heart,  and  indulge  every  luft,  have  you  not  resign  to  thinte 
you  are  an  inflance  of  this  very  feif- flattery  and  delufion,  de- 
icribed  in  the  fcriptures  now  cited  ?  ft  this  be  not  the  very 
thing,  what  can  ir  he  ?  Awske,  and  tremble,  O  (inner,  foe 
veri-y,  Thou  art  the  man  / 

4  The  character  ot/alfe  prephetss\n  thefcrip'ure,  is,  that  they 
fitter  men  in  their  litis,  and  prophefy  fmuoth  things,  promis- 
ing peace  and  fafety  to  men,  when  deftruclioo  i$  coming  upon 
them:  Ar»d>  on  the  contrary,  the  true  prophet*  declared  there 
yfas  no  pesce  to  the  wicked,  and  denounced  evil  and  certain  de~ 
Itru6tfon  which  was  coming  upon  them,  unlefs  ihcy  repented  : 
And  this  recommended  the  former  to  the  multitude*  who  ca- 
reiTed.and  /poke  well  of  them  •,  3tid  at  the  fame  time  rendered 
the  ia  ter  dif4greeable*and  brought  upon  them  hatred  and  til 
treatment. 
This  obfervartion  might  be  illuftratcd  by  referring  to  a  great 

number  of  particular  pafT*ges  bjf  fcripture. — — The 

attentive  reader  of  the  b.ble  xnuft  be  fenfibie  or  this* 
Oa!y  the  following  will  be  recited  no%v.  Jer.  xxiji,  16,  17. 
81  Thus  faith  the  Lord  of  lofts,  FXcarken  not  unto  the  wofds 
or  the  prophets  that  prophefy  unto  you  ;  they  make  you  vain, 
Tixsy  fay  ftisl  unto  them  that  defp'fe  me,  The  Lord  h^th 
faid,  Ye  Jhallhavt  psace  :  And  they  f«y  unto  every  one  thai 
wdketh  after  the  imagination  of  his  own  heart,  No  evil  Jhall 
some  upon  ycu."  Ezek.  xiii.  10.  Of  falfc  prophets  it  u  laid, 
•«  They  have  feduccd  my  peop'e,  faying,  Ptace,  and  there 
Tras  no  peace."  Ver.  zz,  !*  With  |ic$  yc  have  ftrengthened 
the  hands  of  the  wicked,  that  he  ihould  not  turn  from  his 
wicked  way,  by  promifing  him  Lifje." 

Let  ihofe  wao  are ;  now  addreffrd,  ferioufly  confider,  whe- 
ther, (hey  who  promt fe  eternal  happinefs  to  you,  whatever 
ne  your  characler  in  this  work!  ;  fo  that  you  cannot  mif*  of 
it  by  any  courfe  of  fin  whatever,  do  not  take  upjpn  them  the 
very  chsra&er  which  the  bib'c  gives  of  taiie  propheti  :  And 
whether  they,  who,  on  the  contrary,  hold  forth  tndief*  de- 
ft; u&ion,  as  the  certain  portion  of  the  .impenitent  (inner  &. 
and  hofe  other  doctrines  which  are  connected  wi'h  :hts,  and 
are  fo  diiagreeab.'e  to  wicked  m>*n  in  general,  do  not  appear 
an  the  character  of  true  prophcts  and  teacher*.  And  whether,, 
fey  embracing  the  former,  and  rejecting  and  hating  the  1st- 


(     1 89     )  Seti.VL 

ter,  you  will  not  a<5l  juft  as  t hofe  deluded,  wicked  men  did, 
who  were  pieafed  with  the  prophets  who  pleached  pt;  ce  to 
them,  and  haled  and  peifecutcd  thofe  of  the  contraiy  cha- 
racter* 

tie  entreated  to  thirk  of  this,  as  you  value  your  own  fouls., 
and  would  hot  be  flattered  to  youi  sterna/ turn.  Think  oi  ife 
with  an  unprejudiced,  honeii  mind,  until  you  are  able  to  give 
a  rational,   fat  A  hit  pdffibie  it  fo  uM 

be  in  the  riega 

5  When  all  the  evidence  from  fcrip'ure,  fuppdMed  by 
reafon,  which  ha*  been  produced  5  together  with  the 
■ceding  obiervar  enf,  a  e  honc%  confide* ed  arid  weighed  5 
ii  it  poftibta  that  any  one  ihouid  be  able  to  fland  forth  and 
fay,  ••  i  am  abfiluitlf  certain,  that  ail  mankind  will  be  eter- 
nally happy  ;  sad  ?.hat  he  ftsnds  on  a  iVe  and  fure  foundation, 
who  hi\  no  o'her  ground  but  this,  to  bui!d  his  afTurance  &i 
everbftmg  life  upon'?"  I*  ycu  cannot  do  this,  as  you  c*r- 
tain'y  cannot,  unlcf*  your  deluf&n  be  remarkably  ftrongj  but 
matt  own  you  ape  (ac  from  being  absolutely  certain,  that  all 
fhalj  be  happy  ;  then  why  will  you  adhere  to  this,  and  truft 
in  fuch  «n  uncertainty  f0i  falvation,  however  probable  yo\a 
m/ay  think  rhc  declrrne  to  be  ;  and  negUd  the  only  way  in 
which  you  may  be  atyluttly  ariuiKt  and  build  on  the  moil 
iurz  ground  ?  • 

God  hath  ;  aid  in  2Hon  a  fure  foundation,  a  tried,  precious 
corner  ftone  5  and  whoever  bciteve^h  on  him,  mail  not  be 
ashamed  of  his  hope,  (hall  never  be  deftroyc<f.  Here  is  the 
murt  pert^cl  fecurify,  eftablifhed  by  innumerable  exjvefs  pro- 
mrfes,  made  by  him  who  cmnot  \\z  :  He  who  brlieve;h  on 
Chid,  wuh  that  faith  which  j*ipliei  love  and  obeoUtace  tp 
him,  fnaU  not  per  lib,  bui  have  cverhfting  life.  How  un~ 
reafonabiy  do  you^tir  j  of  what  folly  and  madnefs  are  you 
gui  tyt  v  you  ne^cl  znd  refufe  ihis  g  ii  s  faWation, 

wnich  is  offered  to  you  ;  and  you  may  be  ab  you 

mill  ha^c  e/crhfting  Ii  e*  if  you  will  accept  of  i»  j  and  truft 
to  that  which,  a>   moir,  is  no  nvw  i.:d  may 

fail  you,  aftei  a  1 !   This  )$  negj  ,  *or  the  fake 

of  an  uncertainty;  «  beft,   in  an  si"'  moment. 

Such  conduct  would  be  thought  m»dr.e(s  in  auy  icrrVporaf, 
wor.dly   metier;  why  then    will   y<  of    it,   vl^n 

you/  whioli,  youi  bursal  latere^  it  depending  I  indeed  there 

i* 


Se8.  VI.  .  (      190     ) 

is  no  probability  that  fuch  folly  and  infatuation  will  end  well ; 
bur  a  certainty*  that  if  you  take  this  courfe,  and  negitft 
Chrift  and  fhe  jjreat  falvation  now,  you  c?.nno«-  cfc?pe  ever- 
Lifting  d*ft»-uclion,  from  the  pre  fence  of  the  Lord  and  the 
glory  of  his  power.  *s  AW'  confider  this,  ye  that  forget  God, 
le$  be  tear  von  in  jveces,  and  there  be  none  to  driver.*' 

Sfcondly,  This  addrcf*  turns  ro  ihefs  whoprofeis  to  be» 
jieve  the  doctrine  of  tnd!ef«  pur.ifhirsm  ;  and  know  they  are 
r.ot  Chrifliahs  ;  who  own  tfeenrfelyei  to  be  cenftanr'v  expo- 
fe.6  to  eVeffaOing  $e#rucTi©n  ;  and  that  fhif  muft  be  their 
portion,  if  th-  in  their  prefer  1  ft ate  :  And 

yet,  are  in  a  great  im^fure  fecutc^and  eafy*  while  they  are 
xiegleding  the  grciat  fajyation  ;  and  many  of  them  go  on  in 
epen  zntl  u.nrg'ft  tailed  wickedneff. 

Dear,  infatuated  foul?,  how  can  you  be  infenfiWe,  if 
you  will  think  fericuGy  a  minute,  that  you  arein  a  mcftoar- 
ge'ous  wretched  cafe*  which  ca;  s  for  the  pity  of  a\l  thebeof* 
vblent,  and  their  earned  prayers,  and  friendly  endcavou-s  for 
your  relief  ?  And  though  ail  of  this  kind,  has  hitherto  had 
no  apparent  fuccefr;  yet  the  a tt erupt  muf!  be  repeated;  and 
you  are  to  he  reproved,  rebuked  and  exhorted,  with  ail  ten-* 
d  erne  ft,  Jopgfu{fer.ing  and  doct.nnc.,  or  inftrucii-sn,  it  peradven- 
tuie  God  will  give  you  repentance  j  and  you  may  recover 
youjfe'vfi  out  of  the  fnar^of  th«  devil,  who  axe. taken  cap- 
tive by  hjjn  at  his  will.  Think  not  them  your  enemies  who 
t:il  you  the  truth,  whatever  dilagreeable  and  painful  ieeiingf 
it  may  give  you. 

Be  entreated,  as  vm  love  voir  own  feu!?,  rot  to  hearken 
to  iheicfliuatiors  or  thofe,  *ho  wouid  ptrfuade  you  there  is 
no  'uch  dreadful  evil  as  endfeis  puniihment  to  fear.  There 
are  fu$h,  and  many  are  greedily  ("wallowing  the  bait,  and 
caughv  iaft  in  the  fatsi  fnare;  from  which  it  is  much  to  be 
feared  ihey  will  never  be  recovered.  You  ere  not  cut  of  dan- 
ger, T  ke  bred  to  yourfelvcs,  left  you  flnu'd  be  induced  to 
IbeTJevethis  fatal  lie,  by  thofe  who,  wirh  all  their  cunning 
Cftftinefs,    lie  in  wait    to  deceive,      For   white   they  promiie 

yo  i    peace,    liberty    and    eternal    life, they     themfclveg 

imift  per'-fh  forever  in  their  own  deiufion,  unlets  they 
repent  and  believe  on  Cbrift,  berore  they  leave  this 
word. 

Aiund  to  the  evidence  there  irt  from  the  holy  features, 

of 


(     taj     )  SecLW 

of  the  certainty  of  endreTt  puniihmcnt  ;  and  think  of  it,  til! 
your  rr.in  is  arc  eOablithcd  in  the  tru'h,  and  it  become!  a 
reality  to  vou.  Bz  perfumed  to  meditate  much  upon  the 
dicadfulncfi  of  thit  punifh'rWent.  You  may  be  fare  you  can- 
nm  imagine  it  to  be  greater  than  it  will  be,  or  conceive  of 
the  *  >h  part  of  the  dreadfulnefs  of  it.    Think  often, 

ye*  conftamly,  how  dreadful  it  wil)  b^  to  find  yourfelves  loft 
f^ever  ;  punned  into  perfect,  inexpreffib'e  mifery,  in  atofo«» 
\u%;  defpafr  of  deliverance,  or  the  lcaft  mitigation  of  puntm- 
tnent  us  all  ecmny  !  Never,  never,  to  have  anothet  apreea* 
be  though  5  or  fenfa»ion,  in  the  m-dft  of  the  moft  difag  e5*ble, 
horrid  company;  fufFering  the  raoft  keen  dltfr^i  and  tcrtu  e, 
vr^ch  will  be  poured  in  upon  you  from  every  qusrter,  white 
you  know  you  have  rota  friend  in  the  naive  fc  to  hdp  or  pity 
you  ;  under  %\\?  awful  snd  mod  fenfible  frowns  and  Cor.'e  oi 
the  infinitely  terrible  Jehovah,  who  wi'l  live  foreve?  snd  ever 
to  punhh  you  ;  your  thought*  fwiftly,  and  irrifillibJy 
forward,  a*»sd  fixing  on  eternal,  tndUfs  duration  \  and  the  more; 
ycu  dwei!  on  thi?,  the  higher  will  your  mifery  and  an- 
p'jilharife  i  At  the  hm*  time,  with  the  keenelt  remos  fc,  re« 
fl»'<SH^ff  trratx  you  have  brought  yourfelve*  to  this  infinitely 
dreadful  end,  by  your  own  amazing  folly,  by  conftantly* 
through  y^ouf  whote  life,  r?je£ting  the  offers  of  pardon  and 
falvation,  kindly  made  ?o,you,  and  urged  upon  you,  by  the 
infinitely  benevolent  Saviour,  Think  of  al!  this,  and  much 
more,  which,  by  fcrioufly  attending  to  the  reprefentatiori 
gven  in  fcriprure  of  future  punilhmcnt,  wil!  naturally  be 
fu£*ePred  to  your  mind. 

Don't  forget  a  moment,  in  what  an  infinite'y  dangerous 
fiuati^n  vou  a*c  :  On, the  brink  of  '.he  bottomlefs  pit,  where 
are  e^rlafin*  burning? ;  having  nothing  to  fecu'C  you  from 
finking  do e?n  to  he-!t  bemg  held  out  of  i?,  only  by  the  hand 
of  him  whofe  p;o  dnef*  you  are  abufing,  and  whom  you  are 
conftantly  p'-ovoV-ng,  in  a  manner  dreadfui  to  think  of,  tho* 
it  can't  bs  fully  conceived,  tohtyouftnk  forever:  And  by 
this  be  warned  to  fly  horn  the  wra;h  to  come. 

And  remember,  that  the  Lord  Jefcii  Chrifr,  th«  m'ghty 
glorious  Redeemer,    now  invi*e*  you  tc  vo  him,  that 

you  may  be  faved  from  this  infinitely  d'csdru:,  evfcrlafttng 
deduction,  and  you    rt  ca'led  and  corn  torepenl  and 

come  unto  him,  ihat  you  may  have  eternal  life  :  And  it  muft 

therefore 


&5.VI.  (     r>a    ) 

therefore  be  alfogetber  > our  own    incxcufable  fault*    if  you 
periiii  by  refuting  10  obey  liis  call  :  /vr.d  your  rej  nis 

&r.d  f£«f going  to  heH,    Will    neceiTasily  tender  your  pun:(h> 
ftienMnc  >nd  more  dreadful,  ;.     would! 

be  if  there  ha*j  rad  you  never  had  (ucft  aft 

effefc  vr.  Why' the     ...  icrLordJciui 

Ciigii,  an 

fight  bf  a'i  openly  viclcus  performs  1 
— —  The  evil  ff  eaker  and  cen- 
ter. ■;..:-— — -  rfic  ^'u'lerer,  fornicator,  and  ad  lewd,  obfeene 
pet  ions.  The  oru;  karc*,  and  ail  Jbrr,  Thefe  frail  not  inhe- 
rit ifte  kingdom  of  Ged;  but  jnuft  have  their  part  in  the 
lake  wmch  burnetii  w]th|ite  and biiaruloae,  ianlefs  they  re* 
|»cnto 

And  v,  hat  will  become  d  ail  thefe  w-ho  refufe  to  pay  any 
regard  to  God.,  ro  religion,  and  d?vine  institutions !  Who 
wholly  negtit  rhe  bibis,  disregard  the  fcbbajh,  and  all  the 
ordinances  or  Chnft  ;  who  terrain  prayer,  and  will  not  call 
upon  God?  The  hojd  will  come  in  a  day  when  they  look 
nor  for  him,  and  scan  hour  when  they  think  not,  and  will  cu* 
them  afunder,  and  appoint  them  tiuir  portion  wnh  unbelitver$% 
where  thai!  be  endlefs  weeping,  waiiing  and  gnafhing  of  teeth. 
There  are  multitudes  among  us,  and  <he  number  is  in- 
cr  eating,  who  not  only  »skc  the  (acred  name  of  their  Maker 
nn;  but  trifle  and  fporl  with  that  which  is  above  ail 
things  dr cad iu\  tier nal  damnation.  They  will  not  only  with 
damnation  to  others,  but  damn  their  owu  fcuis  and  bodies, 
or  call  upon  God  to  damn  them,  many  hundreds  of  times  in 
a  day.  It  \$  nor  probable  any  of  thefe  will  read  this  ;  but  i:  is 
efliy  to  be  deAred,  that  by  feme  means,  the  reality  and 
amazingdreadfuinels  of  dsmrsation  might  fo  imprefs  their 
us,  as  effectually  to  prevent  their  ever  uttering  another 
S^ofane  cun;  ;  and  they  tc  Wutde  fenfible  cf  their  iftomftiing 
ftupidhy,  impiety  and  wickednefs,  in  thus  curfing  themfelves 
and  oihet*  ;  I  h  tjiey  treafure  up  wrath  againft  the  day 

of  wrath  ;  and  by  every  fach  curfe  add  to  eheir  eternal  miTery, 
jwheri  their  curfing  will  become  a  reality,  and  four  ints  their 
pwn boiytU tiki  water^and inlQibeir  bona  lih uit  if  their  repent- 
ance co  not  prevent. 

There  are  others^  who  for  the  fake  of  Tome  fenfual,    wc- 
UtcuUrv  £UlC\  .  ats  aid  folli< 

ti 


'     :93     >  St?.  Vh 

this  fife,  are  giving  up  their  e-ernal  happmefs,  and  plunging 
therafelvesmto  end  efs  deftru&ion.  O.  that  they  would  at- 
tend  and  hearken  to  the  kind  trarni'r%  and  advice  given  to 
tiicm  by  Chri(i !  *«  If  thy  hand  or  foot  offend  thee,  cut  them 
off;  or  It  thine  eye  offend  thee  (i.  c.  caufe  tnie  to  offend  or 
fail)  pluck  it  out,  and  caft  it  from  thee  :  it  15  better  for  thee 
to  enter  into  life  bait  or  maimed,  or  with  one  eye,  than  hav- 
ing two  hands  or  fvo  feet,  or  two  eyes,  to  be  cad  into  hell, 
into  the  tire  the*  never  finil  be  quenched j  where  their  worm 
die*h  not,  and  th*  fi-c  it  nor  quenched*" 

How  many  worldly  m'mded  per  (am  a>e  there,  who  for  the 
fake  of  me  purfuit,  or  the  poiTnlon  and  enjoyments  of  this 
world,  are  every  day  felling  'heir  foul-',  and  giving  shern  up 
to  be  tormented  forever.  Let  fuch  confidsr  wh*t  they  arc 
doing,  of  <*hat  inexpreffible  folly  and  madnefs  they  arc  guilty; 
by  real'z/mg  what  it  is  to  be  loft%  t6  go  sway  into  everlafting 
punimrhent  j  anklet  them  aCfettdto  the  awskenmg  words 
of  Cnrift,  "What    is  a    man   praS'ed*  :!l    gain   the 

whole  world  arid  lote  his  own  foul  }  Or  what  (hail  a  mam 
give  m  exchange  for  his  foul  ?" 

Others  there  arc,  who   having  becri  rr/irsined  from   the 
grofs  Qpstx  vices  which  th$y  fee  jsffafclUfed  bv  many,  and  being 
im'cnflbie  of  the  vile  nature  and  ill  rfefert  06  all  (la,  and  igno- 
rant of  the  wickednefs  of  their  own  hzz.'ts  -,  think  they  don't 
defervc  to  be  punfnsd  forever,  and  therefore  are  confident 
they  are  in  no  danger  "of  this  dreadful  evil*     And  others    de- 
fend on    ther  prayer?  and    footed  good  v?orsi5s  ;    thinking 
themfo  delervn^r,  as  to  be  futlicient  to*  fecure  ihem  from  fu- 
ture puni(hment.     Ail  thele  wonid-be  fenflhle  of  their  rnifiakc 
and  rfelufion,  did  they  underftand  and  brieve  what  is  faid  of 
Chrilt.     "  Neither  is  there  far  vat  ion  in  any  other:  For  there 
it  no  o^her  nxmz  tinker  heaven  given  amd  »'g  men,  whereby 
we  mu(l  be  fayed,"     Or  did  they  attend  to  'he  divine  law, 
and  let  that  come  to  their  consciences  and  hearts,  in  its  true 
meaning  and  ft  n  cine  ft,  cwrfin%  every  one  who  c^nrinucth  not 
in  all  things   vri'ren  xn<\  required  therein;  f-r  by  this  their 
fms  which  are  now;  hid    from  them,  wou.d  revive,  and  all 
their  vain  hooc*  forever  die. 

In  fun     whatever  hi  the  different  eirciirn&mces  and  con- 
&u*l  of  men.  ,  if  *h-y  be  n,o    rt«lChfifliam\  they 

arc  ia  danger  of  ;  in  5  and  jrefeht 


Se3.  VI.  (     194    ) 

flate  and  chara&er,  will  be  punilhcd  with  everlafting  de* 
ftru&ion  Irum  the  prefcnce  of  the  Lord,  and  the  gioiy  or  hit 
power*  For  the  Redeemer  himfeif  hath  faid^  and  it  cannot 
berevefed,  but  will  be  verified  in  all,  *' He  that  beiieveth 
[ihft  gofpet]  and  is  baptifed,  (hill  be  faved  ;  but  he  that 

BELIEVETH  NOT,  SHALL  BE    DAMNED.     AM£N, 

"   He  that  has  ears  to  hear,  let  him  hear." 


fbt  Reader  is   befireb  ie  eorreft  the  folUwing  Error s  oftbi  Prt/u 
Page  583  liftc  xS,  lead  renders, 

P.  7$,  h  7,'trtm  the  bottom*  read  noU  < 

P.  75,  in  the  Note,  t.  9,  read  anus. 
P«  77>  U  5»  from  hot.  for  in  ua^  0*. 
P.  85,  U  2,  rr.  b«  tt*4  fpirits  of  devils, 
P.  i04>  1.  si,  the  comm«  after  imply  %  ftiould  be  after  it* 
P.  1 09,  !•  4.,  fr,  b.  read  [ufficunu 
P«  117,  1«  1$,  for  any  read  00* 
Pc  13&,  I.  ji5  ffom  hot.  read  should  be* 
Pi  155.  k  2C*  re*d  immth 


/ 


